Paradoxes of Omnipotence & Omniscience
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God's Omniscience and Wisdom
God’s Omniscience and Wisdom This is part of a series on God’s attributes. Feel free to use this as a devotional or lesson. Definition of Omniscience Omniscience comes from the Latin words omni, meaning “all,” and scire, meaning “to know.” So omniscient means, “all-knowing.” God knows everything—even things in the past, present, and future. He’s aware of every detail of every being. He’s never surprised or disappointed, nor does He wonder about things. God’s wisdom relates to His omniscience. Wisdom means “applied knowledge.” Not only does God know everything, but He also knows the best way to use that knowledge. Bible Passages Teaching God’s Omniscience Psalm 147:5—God’s knowledge can’t be measured. Isaiah 40:13—God never received counsel or teaching from anyone. Psalm 139:1–6; Jeremiah 29:11—God knows everything about us. Matthew 10:29–30—God even knows the details about things we consider insignificant. God’s Title of Omniscience Read Genesis 16. When Hagar—badly mistreated by Abraham and Sarah—ran to the wilderness, God appeared and made a promise to her. In return, she called God El Roi, the God Who Sees. Even in a deserted, out-of-the-way place, God still knew Hagar’s actions and what would happen to her in the future. God’s Works of Omniscience Jesus knew people’s thoughts (Matt. 9:4; Luke 5:22; 9:47; Mark 2:8) Jesus knew what would happen to Him (Luke 22:37; John 6:70; 13:3; 19:28 God made prophecies and fulfilled them (Deut. -
“Grounding and Omniscience” (PDF)
Grounding and Omniscience Abstract I’m going to argue that omniscience is impossible and therefore that there is no God.1 The argument turns on the notion of grounding. After illustrating and clarifying that notion, I’ll start the argument in earnest. The first step will be to lay out five claims, one of which is the claim that there is an omniscient being, and the other four of which are claims about grounding. I’ll prove that these five claims are inconsistent. Then I’ll argue for the truth of each of them except the claim that there is an omniscient being. From these arguments it follows that there are no omniscient beings and thus that there is no God. §1. Stage Setting The best way to get a grip on the notion of grounding – or more exactly, for our purposes, the notion of partial grounding - is by considering examples. (By “partial grounding” I mean “at-least-partial grounding”, just as mereologists mean “at-least-part of” by “part of”.) The first example hearkens back to Plato’s Euthyphro. Suppose that a theorist claims that as a matter of metaphysical necessity, a given act is morally right if and only if it is approved of by God. At first blush at least, it is plausible that this theorist owes us an answer to following question: when acts are right, are they right because God approves of them, or does he approve of them because they are right? We all understand this question right away, right when we first hear it. -
Intransitivity and Future Generations: Debunking Parfit's Mere Addition Paradox
Journal of Applied Philosophy, Vol. 20, No. 2,Intransitivity 2003 and Future Generations 187 Intransitivity and Future Generations: Debunking Parfit’s Mere Addition Paradox KAI M. A. CHAN Duties to future persons contribute critically to many important contemporaneous ethical dilemmas, such as environmental protection, contraception, abortion, and population policy. Yet this area of ethics is mired in paradoxes. It appeared that any principle for dealing with future persons encountered Kavka’s paradox of future individuals, Parfit’s repugnant conclusion, or an indefensible asymmetry. In 1976, Singer proposed a utilitarian solution that seemed to avoid the above trio of obstacles, but Parfit so successfully demonstrated the unacceptability of this position that Singer abandoned it. Indeed, the apparently intransitivity of Singer’s solution contributed to Temkin’s argument that the notion of “all things considered better than” may be intransitive. In this paper, I demonstrate that a time-extended view of Singer’s solution avoids the intransitivity that allows Parfit’s mere addition paradox to lead to the repugnant conclusion. However, the heart of the mere addition paradox remains: the time-extended view still yields intransitive judgments. I discuss a general theory for dealing with intransitivity (Tran- sitivity by Transformation) that was inspired by Temkin’s sports analogy, and demonstrate that such a solution is more palatable than Temkin suspected. When a pair-wise comparison also requires consideration of a small number of relevant external alternatives, we can avoid intransitivity and the mere addition paradox without infinite comparisons or rejecting the Independence of Irrelevant Alternatives Principle. Disagreement regarding the nature and substance of our duties to future persons is widespread. -
A Set of Solutions to Parfit's Problems
NOÛS 35:2 ~2001! 214–238 A Set of Solutions to Parfit’s Problems Stuart Rachels University of Alabama In Part Four of Reasons and Persons Derek Parfit searches for “Theory X,” a satisfactory account of well-being.1 Theories of well-being cover the utilitarian part of ethics but don’t claim to cover everything. They say nothing, for exam- ple, about rights or justice. Most of the theories Parfit considers remain neutral on what well-being consists in; his ingenious problems concern form rather than content. In the end, Parfit cannot find a theory that solves each of his problems. In this essay I propose a theory of well-being that may provide viable solu- tions. This theory is hedonic—couched in terms of pleasure—but solutions of the same form are available even if hedonic welfare is but one aspect of well-being. In Section 1, I lay out the “Quasi-Maximizing Theory” of hedonic well-being. I motivate the least intuitive part of the theory in Section 2. Then I consider Jes- per Ryberg’s objection to a similar theory. In Sections 4–6 I show how the theory purports to solve Parfit’s problems. If my arguments succeed, then the Quasi- Maximizing Theory is one of the few viable candidates for Theory X. 1. The Quasi-Maximizing Theory The Quasi-Maximizing Theory incorporates four principles. 1. The Conflation Principle: One state of affairs is hedonically better than an- other if and only if one person’s having all the experiences in the first would be hedonically better than one person’s having all the experiences in the second.2 The Conflation Principle sanctions translating multiperson comparisons into single person comparisons. -
Unexpected Hanging Paradox - Wikip… Unexpected Hanging Paradox from Wikipedia, the Free Encyclopedia
2-12-2010 Unexpected hanging paradox - Wikip… Unexpected hanging paradox From Wikipedia, the free encyclopedia The unexpected hanging paradox, hangman paradox, unexpected exam paradox, surprise test paradox or prediction paradox is a paradox about a person's expectations about the timing of a future event (e.g. a prisoner's hanging, or a school test) which he is told will occur at an unexpected time. Despite significant academic interest, no consensus on its correct resolution has yet been established.[1] One approach, offered by the logical school of thought, suggests that the problem arises in a self-contradictory self- referencing statement at the heart of the judge's sentence. Another approach, offered by the epistemological school of thought, suggests the unexpected hanging paradox is an example of an epistemic paradox because it turns on our concept of knowledge.[2] Even though it is apparently simple, the paradox's underlying complexities have even led to it being called a "significant problem" for philosophy.[3] Contents 1 Description of the paradox 2 The logical school 2.1 Objections 2.2 Leaky inductive argument 2.3 Additivity of surprise 3 The epistemological school 4 See also 5 References 6 External links Description of the paradox The paradox has been described as follows:[4] A judge tells a condemned prisoner that he will be hanged at noon on one weekday in the following week but that the execution will be a surprise to the prisoner. He will not know the day of the hanging until the executioner knocks on his cell door at noon that day. -
Omnipotence As a Perfection of God
Yulia Gorbatova OMNIPOTENCE AS A PERFECTION OF GOD BASIC RESEARCH PROGRAM WORKING PAPERS SERIES: HUMANITIES WP BRP 09/HUM/2012 This Working Paper is an output of a research project implemented at the National Research University Higher School of Economics (HSE). Any opinions or claims contained in this Working Paper do not necessarily reflect the views of HSE. SERIES: HUMANITIES Yulia V. Gorbatova1 2 OMNIPOTENCE AS A PERFECTION OF GOD This article deals with the concept of omnipotence, which is very important for contemporary analytic philosophy of religion. Within the analytic tradition it is usual to show an apparent tension between God’s omnipotence and other divine attributes. In response, some authors have proposed their own ideas on how the classical problems of omnipotence can be solved in terms of possible worlds theory. In this paper we consider the approaches developed by Geach, Adams and Plantinga. While admitting that each of them has made a significant contribution to the refinement of the concept of omnipotence, we point out a number of important challenges that these authors were not able to overcome. JEL Classification: Z Keywords: God, omnipotence, Adams worlds, possible worlds, semantics, Leibniz, Plantinga. 1 National Research University Higher School of Economics. Faculty of Philosophy, Department of Ontology, Logics and Theory of Knowledge: Senior Lecturer; E-mail: [email protected] 2 This study comprises research findings from the “Logical and Ontological Foundations of Modern Analytic Theology”, research grant No 11-01-0172, carried out within The National Research University Higher School of Economics’ Academic Fund Program in 2012/2013. A number of analytic philosophers (including Plantinga) believe that the exclusive nature of God is determined by His specific attributes of omnipotence, omnibenevolence and omniscience. -
Russell's Paradox in Appendix B of the Principles of Mathematics
HISTORY AND PHILOSOPHY OF LOGIC, 22 (2001), 13± 28 Russell’s Paradox in Appendix B of the Principles of Mathematics: Was Frege’s response adequate? Ke v i n C. Kl e m e n t Department of Philosophy, University of Massachusetts, Amherst, MA 01003, USA Received March 2000 In their correspondence in 1902 and 1903, after discussing the Russell paradox, Russell and Frege discussed the paradox of propositions considered informally in Appendix B of Russell’s Principles of Mathematics. It seems that the proposition, p, stating the logical product of the class w, namely, the class of all propositions stating the logical product of a class they are not in, is in w if and only if it is not. Frege believed that this paradox was avoided within his philosophy due to his distinction between sense (Sinn) and reference (Bedeutung). However, I show that while the paradox as Russell formulates it is ill-formed with Frege’s extant logical system, if Frege’s system is expanded to contain the commitments of his philosophy of language, an analogue of this paradox is formulable. This and other concerns in Fregean intensional logic are discussed, and it is discovered that Frege’s logical system, even without its naive class theory embodied in its infamous Basic Law V, leads to inconsistencies when the theory of sense and reference is axiomatized therein. 1. Introduction Russell’s letter to Frege from June of 1902 in which he related his discovery of the Russell paradox was a monumental event in the history of logic. However, in the ensuing correspondence between Russell and Frege, the Russell paradox was not the only antinomy discussed. -
Lecture 5. Zeno's Four Paradoxes of Motion
Lecture 5. Zeno's Four Paradoxes of Motion Science of infinity In Lecture 4, we mentioned that a conflict arose from the discovery of irrationals. The Greeks' rejection of irrational numbers was essentially part of a general rejection of the infinite process. In fact, until the late 19th century most mathematicians were reluctant to accept infinity. In his last observations on mathematics1, Hermann Weyl wrote: \Mathematics has been called the science of the infinite. Indeed, the mathematician invents finite constructions by which questions are decided that by their very nature refer to the infinite. That is his glory." Besides the conflict of irrational numbers, there were other conflicts about the infinite process, namely, Zeno's famous paradoxes of motion from around 450 B.C. Figure 5.1 Zeno of Citium Zeno's Paradoxes of motion Zeno (490 B.C. - 430 B.C.) was a Greek philosopher of southern Italy and a member of the Eleatic School founded by Parmenides2. We know little 1Axiomatic versus constructive procedures in mathematics, The Mathematical Intelligencer 7 (4) (1985), 10-17. 2Parmenides of Elea, early 5th century B.C., was an ancient Greek philosopher born in Elea, a Greek city on the southern coast of Italy. He was the founder of the Eleatic school of philosophy. For his picture, see Figure 2.3. 32 about Zeno other than Plato's assertion that he went to Athens to meet with Socrates when he was nearly 40 years old. Zeno was a Pythegorean. By a legend, he was killed by a tyrant of Elea whom he had plotted to depose. -
Richard E. Creel, DIVINE IMPASSIBILITY: an ESSAY in PHILOSOPHICAL THEOLOGY
Faith and Philosophy: Journal of the Society of Christian Philosophers Volume 5 Issue 4 Article 8 10-1-1988 Richard E. Creel, DIVINE IMPASSIBILITY: AN ESSAY IN PHILOSOPHICAL THEOLOGY Ronald J. Feenstra Follow this and additional works at: https://place.asburyseminary.edu/faithandphilosophy Recommended Citation Feenstra, Ronald J. (1988) "Richard E. Creel, DIVINE IMPASSIBILITY: AN ESSAY IN PHILOSOPHICAL THEOLOGY," Faith and Philosophy: Journal of the Society of Christian Philosophers: Vol. 5 : Iss. 4 , Article 8. DOI: 10.5840/faithphil19885443 Available at: https://place.asburyseminary.edu/faithandphilosophy/vol5/iss4/8 This Book Review is brought to you for free and open access by the Journals at ePLACE: preserving, learning, and creative exchange. It has been accepted for inclusion in Faith and Philosophy: Journal of the Society of Christian Philosophers by an authorized editor of ePLACE: preserving, learning, and creative exchange. BOOK REVIEWS Divine Impassibility: An Essay in Philosophical Theology, by Richard E. Creel. Cambridge: Cambridge University Press, 1986. Pp. xi and 238. $39.50. RONALD 1. FEENSTRA, Marquette University. The recent revival of interest in philosophical theology has led to renewed attention to a number of features of traditional theism, including such assertions as that God is simple, eternal, immutable, and impassible. Theologians, process thinkers, and analytic philosophers of religion have devoted much effort to determining whether these claims about God are coherent and, if so, whether they are compatible with statements that God is loving, active in history, and responsive to prayer. Richard E. Creel's Divine Impassibility addresses these issues in an impressive and impor tant defense of the doctrine of divine impassibility. -
GOD KNOWS EVERYTHING and IS WISE PSALM 147:5, Et Al
1 GOD KNOWS EVERYTHING AND IS WISE PSALM 147:5, et al Thomas Aquinas, a medieval theologian, created one of the greatest intellectual achievements of Western civilization in his book, “Summa Theologica.” It’s a massive work: 38 treatises, 3,000 articles, 10,000 objections answered. Aquinas tried to gather all that’s true into one coherent collection. Talk about a phenomenal task. He addressed anthropology, science, ethics, psychology, political theory, and theology from a godly perspective. But on December 6, 1273, Aquinas abruptly stopped his work. While participating in a worship service, he apparently had a spiritual experience in which he caught a glimpse of eternity. Suddenly, he knew all his efforts to describe God fell so far short that he decided never to write again. When his secretary tried to encourage Aquinas to do more writing, he said, “I can do no more. Such things have been revealed to me that all I have written seems as so much straw.” Thomas Aquinas didn’t write another word and he died a year later. What is God really like? And what difference does it make to your life or mine? Those are two questions we’re addressing in our current message series: What’s Most Important About You? What You Think About God. Who you believe God to be – or not to be – affects your life profoundly. Today I want you to think with me about the fact God knows everything and, also, that He is wise. If you want to look up for yourself all the Scripture passages I mention, go to our website, click on Stay At Home Resources, click on the Worship tab, and then click on Message Notes. -
ABSTRACT on Science and Atheism: Whether Atheistic Belief Is
ABSTRACT On Science and Atheism: Whether Atheistic Belief is Scientifically Motivated Charles L. Jester Director: Gerald Cleaver, Ph.D. The intent of this paper is to explore the motivation behind the rejection of theistic religious faiths by modern atheist scientists, and whether it is justified to claim that this rejection is scientifically motivated. First, a brief background of the development of the contemporary schism between faith and science is given, noting in particular changes in belief amongst the scientific community. Next, an exposition on the motivations for scientists’ convictions concerning God is laid out, followed by an address to the question of whether atheistic scientists reject all properties of God, or only certain of them. Based on analyses of personal statements, statistical data on beliefs, and developments in twentieth-century physics and mathematics, it is concluded that modern scientists who reject theism are not overwhelmingly motivated by science, and that they in fact do not reject all ideas of God. APPROVED BY DIRECTOR OF HONORS THESIS: _____________________________________________________ Dr. Gerald B. Cleaver, Department of Physics APPROVED BY THE HONORS PROGRAM: _____________________________________________________ Dr. Andrew Wisely, Director DATE: ___________________________ ON SCIENCE AND ATHEISM: WHETHER ATHEISTIC BELIEF IS SCIENTIFICALLY MOTIVATED A Thesis Submitted to the Faculty of Baylor University In Partial Fulfillment of the Requirements for the Honors Program By Charles L. Jester Waco, Texas -
Omnibenevolence, Omnipotence, and Evil
Omnibenevolence, omnipotence, and evil Last time, we discussed Anselm’s conception of God as that being which has every property that it is better to have than not to have; and from this, we argued that God must have, at least, three properties. omniscient omnipotent omnibenevolent Last time we focused on problems which result from omnipotence alone; today we’ll focus on problems which result from the combination of omnipotence with omnibenevolence. (Later in the course we’ll return to problems involving omniscience.) One of the oldest, and most important, arguments against the existence of God tries to show that the idea that God is all-powerful and all-good contradicts a very obvious fact about the world: the fact that it contains evil. The reading for today is a powerful version of that argument, which is due to the Australian 20th century philosopher John Mackie. What we need to understand, first, is why Mackie thinks that these three claims are contradictory. The three claims are: God is omnipotent. God is wholly good. Some evil exists. Now, it is certainly not obvious that these three claims are contradictory. Mackie thinks that we can show them to be contradictory with the help of two further premises: If something is wholly good, it always eliminates as much evil as it can. If something is omnipotent, it can do anything. God is omnipotent. If something is wholly good, it always eliminates as much evil as it can. God is wholly good. If something is omnipotent, it can do anything. Some evil exists. Now our question is: why does Mackie think that these five claims are contradictory? To answer this, we can begin by thinking about the claims that God is omnipotent and that God is wholly good.