By Andrei A. Buckareff, Yujin Nagasawa
The idea that of God in accordance with conventional Judeo-Christian-Islamic theism minimally contains the next theses: (i) there's one God; (ii) God is an omniscient, all-powerful, and morally ideal agent; (iii) God is the writer ex nihilo of the universe and the sustainer of all that exists; and (iv) God is an immaterial substance that's ontologically unique from the universe. Proponents of other concepts of God, resembling pantheism, panentheism, spiritual anti-realism, developmental theism, and spiritual naturalism, exclude a minimum of the sort of claims. a few well-known philosophers and scientists have expressed sympathy with substitute strategies of the divine. even though, voices raised in protection of those ideas have a tendency to not be taken heavily in modern analytic philosophy of faith. This quantity goals to make clear substitute strategies of God and to completely think of their advantages and demerits. Read more...
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Extra info for Alternative concepts of God: essays on the metaphysics of the divine
Webster’s Ninth New Collegiate Dictionary) It is clear straightaway that without some equivocation these characterizations cannot constitute a consistent set. For example, transcendence would need to be understood differently in (4) and (5), if they are to be mutually compatible. As well, there is some tension among the claims that on the one hand identify God with the whole, as in (2), and on the other hand seem to locate Him “in” the parts, as in the first disjunct of (1), or identify Him with the parts, as on at least one reading of the second disjunct of (1).
PAM itself, unlike Naturalism, has no prior commitment concerning the correct account of the unity of consciousness. Therefore, PAM enthusiasts should accept the Self as a precedent for a spiritual God if and only if: (1) the unity of consciousness cannot be explained without appealing to a, perhaps short-lived, Self; and 7 For an account of Space-time (or more accurately the Aether) based on adjacency see (Forrest 2012). the personal pantheist conception of god 29 (2) there is no physical theory of the Self sufficiently plausible to outweigh the presumption based on the conceivability of disembodied existence.
G. Swinburne 2004) rightly emphasize the role of agency in our conception of God. Agency is the kind of causation in which part of the explanation of what happens is a reason or a motive. In the context of Aristotelian science reasons for acting may be treated as the final cause of the action, differing from other final causes precisely in the way the agent is aware of it, a precondition for choosing between final causes. We no longer need final causes in science, but PAM requires that there be something special about agency and is therefore attracted to the thesis that when a person acts the cause is either the person as a whole or some part, a soul maybe.