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– The belief in a god or gods |
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The belief that there are no gods of any kind |
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The view that there is not sufficient evidence either to affirm or to deny the existence of God |
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The belief in only one god |
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The belief in two or more gods |
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In philosophy of religion, this means “involved in the world” (Used to suggest that God is involved in, or closely associated with, worldly affairs) |
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In philosophy of religion, this means “aloof, beyond the world” (Used to suggest that God cannot be identified with, or is not concerned with, the world) |
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The view that God is transcendent to, but not immanent in, the world |
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The view that God is immanent in, but not transcendent to, the world |
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– The view that God is immanent and transcendent, omniscient, omnipotent, perfectly good, etc. |
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A claim or belief for which there is insufficient evidence (Remember! The strength of one’s belief does nothing to provide evidence for the objective truth of that belief) |
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– That which is necessary for a thing to be what it is (If you change or take away the essence of a thing, you no longer have the thing!) |
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That which is not necessary for a thing to be what it is (Accidental properties can be changed without affecting a thing’s essence) |
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An argument for the existence of God that proceeds from some observable fact about the universe |
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A being whose existence is not self-explanatory a. Such a being can fail to exist b. Such a being depends on something other than itself for its existence |
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A being whose existence is self-explanatory c. Such a being cannot fail to exist d. Such a being depends on nothing for its existence |
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An argument for the existence of God that is based on the concept of perfection |
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A thing cannot both be and not be in the same place, at the same time, in the same respects. |
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An attempt to reconcile the presence of evil in the world with the idea of a perfect Creator |
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– Evil that has its source in the intended acts of free rational agents |
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Evil that is caused not by the intended acts of free rational agents, but by processes that are strictly governed by the laws of nature |
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The view that every event is the inevitable outcome of antecedent conditions. |
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1)The ability to do what you want 2)The power to choose otherwise given the exact same conditions |
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THE ABILITY TO DO WHAT YOU WANT |
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a. This is physical freedom. It simply means that your action is not externally coerced or constrained. b. This sense of freedom is compatible with Universal Determinism. (According to the universal determinist, what you want is strictly determined by antecedent conditions!) c. This sense of freedom is a necessary condition* for moral responsibility. |
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THE POWER TO CHOOSE OTHERWISE GIVEN THE EXACT SAME CONDITIONS |
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d. This means that antecedent conditions do not determine all outcomes. e. This sense of freedom is not compatible with Universal Determinism. |
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A necessary condition for the occurrence of some X is a condition that must be satisfied for X to occur. Example: Heat is a necessary condition for baking a cake. Without heat, one cannot bake a cake. However, heat is not a sufficient condition for baking a cake because more than heat is needed to bake a cake. |
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A sufficient condition for the occurrence of some X is a condition that, if satisfied, guarantees the occurrence of X. Example: If paper is heated to at least 451° Fahrenheit with a supply of oxygen, it will burn. Thus, being heated to at least 451° Fahrenheit with a supply of oxygen is a sufficient condition for burning paper. |
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God is that than which nothing greater can be conceived. |
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The point is that our inability to form a perfect conception of God cannot be used as a refutation of the Ontological Argument. Even with an imperfect understanding of God, we can say that existence in reality is greater than existence in the understanding alone. Therefore, we must concede that God exists in reality. |
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THE PROBLEM WITH DEVINE FOREKNOWLEDGE |
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it is irrational to accept traditional theism. |
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If God is perfect then why is there evil |
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