By Andrei A. Buckareff, Yujin Nagasawa
The concept that of God in response to conventional Judeo-Christian-Islamic theism minimally comprises the subsequent theses: (i) there's one God; (ii) God is an omniscient, all-powerful, and morally ideal agent; (iii) God is the author ex nihilo of the universe and the sustainer of all that exists; and (iv) God is an immaterial substance that's ontologically special from the universe. Proponents of other concepts of God, resembling pantheism, panentheism, non secular anti-realism, developmental theism, and spiritual naturalism, exclude at the very least this type of claims. a few trendy philosophers and scientists have expressed sympathy with replacement innovations of the divine. notwithstanding, voices raised in security of those innovations have a tendency to not be taken heavily in modern analytic philosophy of faith. This quantity goals to make clear replacement thoughts of God and to entirely think of their benefits and demerits. Read more...
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Additional resources for Alternative concepts of God: essays on the metaphysics of the divine
Stoicism’, in Edward N. edu/archives/spr2014/entries/stoicism/>. Barret, Justin (2004). Why Would Anyone Believe in God? New York: AltaMira. Brook, Andrew and Raymont, Paul (2014). ‘The Unity of Consciousness’, in Edward N. edu/archives/win2014/entries/consciousness-unity/>. Cameron, Ross (2008). ‘Truthmakers and Ontological Commitment: Or How to Deal with Complex Objects and Mathematical Ontology without Getting into Trouble’, Philosophical Studies 140: 1–18. Ellis, Brian (1979). Rational Belief Systems.
I used to think that Pervasive Awareness implied divine awareness of everything, including possibilia. But the case for Pervasive Awareness derives from the requirement not to posit unnecessary limits. Unlike Perfect Being Theology, it does not warrant assigning a novel power to God, merely not limiting a power to which PAM is already committed. Because in the human case our imagination is the awareness of what are actually the case (brain processes) representing some but not other possibilities, this does not extrapolate to a divine imagination.
I say, therefore, that someone whose prior probability for theism is 0% is a Bayes-proof atheist. Of course, otherwise confirming evidence is not going to affect a prior probability of 100% either, but nor will evidence that would significantly disconfirm a hypothesis with prior probability in the range 10% to 90%. So I call that Bayes-proof theism. Finally, if we represent complete suspension of judgement as the whole interval of probabilities 0% to 100%, then that is Bayes-proof agnosticism. For such Bayes-proof attitudes, the Fitz Omar thesis typically holds (Fitzgerald 1859, quatrain 27): Myself when young did eagerly frequent Doctor and Saint, and heard great argument About it and about: but evermore Came out by the same door where in I went.