Knowledge Of God (Great Debates In Philosophy)

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The topics mentioned so far can be related comfortably to twenty-first century debates in moral philosophy. Yet Spinoza was also very interested in another issue that is moral only in the more archaic sense that it pertains to the good life: namely, the means by which humans may (to some extent) achieve mastery over their passions. Though this topic was of central importance to Spinoza, the pride of place he awarded it in his Ethics reflects the fact that seventeenth-century conceptions of moral philosophy were, in subtle but important ways, different than our own.

This historical survey has focused on prominent models of therelationship between philosophy and theology in the history ofChristian thought. The survey also illuminates some contemporaryphilosophical and theological debates about how to understand thisrelationship.

Contemporary philosophers and theologians continue to debate theproper relationship between philosophy and theology. Beforeconsidering these debates in further detail (in Section 3), however, it is useful to briefly survey recent work in analyticphilosophical theology. The fact that the Integrationist view has beenso prominent among contemporary analytic philosophers of religion hashelped shape a philosophical climate in which self-identifiedphilosophers, working in departments of philosophy, find it completelynatural to investigate explicitly Christian theological questions,from within the framework of normative Christian orthodoxy, in thecourse of their academic work.

The existence of God (or more generally, the existence of deities) is a subject of debate in theology, philosophy of religion and popular culture.[1] A wide variety of arguments for and against the existence of God or deities can be categorized as logical, empirical, metaphysical, subjective or scientific. In philosophical terms, the question of the existence of God or deities involves the disciplines of epistemology (the nature and scope of knowledge) and ontology (study of the nature of being, existence, or reality) and the theory of value (since some definitions of God include "perfection").

There are lots of options for your first philosophy course. 'God and the Good Life' is a large class featuring in-class debates; Philosophy University Seminars are small (18 students or less) discussion-based courses. Some classes, like our general 'Introduction to Philosophy,' survey the whole field of philosophy; others allow students to focus in on the connections between philosophy and other topics in the which they are interested (like science, religion, mathematics, or ethics and politics). For more information on first philosophy offerings, click here.

Ever since the ancient and medieval epochs of philosophy there have been debates amongst philosophers and theologians concerning the existence of, and attributes that should be ascribed to, God. This is particularly difficult as human knowledge emanates from experience,1 and God cannot be said to be a reality that can be rationally accessed by human beings as other sensible realities. It is in this light that Boethius postulates the philosophic principle that all knowing necessarily proceeds according to the mode of the knower (Boethius 1963:117). Aquinas echoes the same principle by avowing that 'the mode of knowledge follows the nature of the knower' (S.T.1.Q.12. A.4.). Secondly, creatures which serve as effects through which we postulate God as the ultimate cause do not adequately represent the perfection which is in God. In a sense, one can say that there is a vast gulf between the powers of human knowledge and God's existence. This disparity is demonstrated in the incorporeality and immateriality of God as against the corporeal and material nature of human beings. At first, it sounds as if there is nothing human beings can know about God. This has been the basis of agnosticism.2 Is scepticism the solution to Aquinas avers that God in self is supremely knowable. Though, what is supremely knowable in itself may not be knowable to a particular intellect such as human beings. For instance, God who is completely self-comprehensive is only partially comprehensible to human beings. It does not follow that God cannot be known at all, but that God exceeds every kind of knowledge, which means that God is not comprehended (S.T.1.Q.12. A.1). Human beings only know God partially because the knowledge of God's existence is beyond their grasp; thus, it is impossible that created human beings should comprehend God (S.T.Q.12. A.7.).

Harking back to the objection to there being true counterfactuals of freedom prior to God's decreeing of them, this is one of the few places at which contemporary discussion of Molinism connects with the original Reformed objections to Middle Knowledge. Theologians such as William Twisse and Samuel Rutherford were not so much interested in whether Molinism was internally satisfactory as in cutting it off at the root because they could not conceive of any counterfactuals of creaturely freedom being true that were not first decreed by God, and true because of this, and so part of his free knowledge. So they argued ad hominem against Molinism by denying the very idea of middle knowledge. Their answer to the current 'grounding' objection would be that what grounds the truth is not evidence that exists apart from the decree of God, but that decree. So the idea of middle knowledge, some category between the natural and free knowledge of God, is inadmissible. How could it be known to God that in circumstances C, A will freely do P other than by being unconditionally decreed by him, and so being an aspect of the divine free knowledge? If God cannot know this, it cannot be true. (Do I hear you say that there is some equivocation in these debates in the use of 'knowledge' in phrases such as 'middle knowledge' and 'God's free knowledge'? Indeed there may be, but the fact goes largely unnoticed.)

Hi. We are three students at UWC Red Cross Nordic - an international school on the west coast of Norway. We are currently sitting in philosophy class discussing middle knowledge and God´s omniscience, under the wider topic of philosophy religion. In connection to this we watched an interview with you on closer to truth. We think your thoughts on this topic are very interesting, but we are a bit confused about some things. In the interview we watched you are explaining the difference between propositional and non-propositional knowledge. Do you believe that God possesses both kinds of knowledge, if so do you agree that this would lead to some complications regarding God´s perfection? Because if God was perfect and has propositional knowledge (for example knowledge of what it feels like to live in poverty), then would he not do something about it?

William Lane Craig is a visiting scholar in philosophy at Talbot School of Theology. He lives in Atlanta, Ga., with his wife Jan and their two teenage children Charity and John. At age 16, while a junior in high school, he first heard the message of the Christian gospel and yielded his life to Christ. He has authored or edited over thirty books, including The Kalam Cosmological Argument; Assessing the New Testament Evidence for the Historicity of the Resurrection of Jesus; Divine Foreknowledge and Human Freedom; Theism, Atheism and Big Bang Cosmology; and God, Time and Eternity, as well as over a hundred articles in professional journals of philosophy and theology. In 2016, Craig was named by The Best Schools as one of the fifty most influential living philosophers.

All these questions and more form the basis of the branch of philosophy known as metaphysics. While epistemology is the study of knowledge and asks how we can know anything, metaphysics investigates the fundamental nature of reality itself, as well as our experience of it. Who or what is the self? What is the world that the self finds itself in? What is the nature of existence at all?

This volume consists of thirteen papers that comprise five "debates" of two or three papers each. The debates focus on views in the philosophy of time that were recently defended by one of the participants, and cover a fairly broad spectrum of issues that ranges from the phenomenology of temporal perception to God's relation to time. Since there is little overlap among the debates, it seemed best to say a little bit about each of them, so as to give potential readers an overview of the topics discussed and the positions defended.

The Philosophy & Religious Studies Department at California State University, East Bay seeks to promote the exploration of enduring human concerns - concerns, for example, about the nature of knowledge, ethics, truth, and God. In addition to emphasizing classical philosophy, the department encourages students to think critically about contemporary debates, particularly in the areas of law, human rights and social justice; science, technology, and values; and religion. We strive to instill in our students lifelong habits of questioning, of exploring views contrary to their own, and of engaging in reasoned and honest dialogue. By our focus on analysis, comprehension and communication, we aim to develop qualities that are essential to personal fulfillment, civic responsibility, and career success.

AS What should the relation between philosophy and science ideally be? Are they alike in the kind of knowledge that they seek and find? Is there a justification for having philosophy alongside science?

UConn philosopher Mitchell S. Green leads a Massive Open Online Course (MOOC) titled Know Thyself: The Value and Limits of Self-Knowledge on the online learning platform Coursera. The course is based on his 2018 book (published by Routledge) of the same name. He recently spoke with Ken Best of UConn Today about the philosophy and understanding of self-knowledge. This is an edited transcript of their discussion.

There are 7 branches of Philosophy, namely, Metaphysics, Axiology, Logic, Aesthetics, Epistemology, Ethics and Political Philosophy. Philosophy is the study of the search for the truth and equally an effort to know the hidden realities and truths about ourselves. As an academic discipline, Philosophy is hardly any different. Students who are in Philosophy programs are engaged in a pursuit of asking, answering, and resolving problems. In a sense, Philosophy is a type of Science, a reservoir of knowledge that can only be understood through rigorous investigation and study. Read this blog to learn about these branches of Philosophy, the nature of philosophy and more! 781b155fdc