By Andrei A. Buckareff, Yujin Nagasawa
The idea that of God in accordance with conventional Judeo-Christian-Islamic theism minimally comprises the next theses: (i) there's one God; (ii) God is an omniscient, all-powerful, and morally excellent 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 exact from the universe. Proponents of other concepts of God, equivalent to pantheism, panentheism, spiritual anti-realism, developmental theism, and spiritual naturalism, exclude at the very least this kind of claims. a few favorite philosophers and scientists have expressed sympathy with substitute options of the divine. even if, voices raised in safety of those thoughts have a tendency to not be taken heavily in modern analytic philosophy of faith. This quantity goals to make clear substitute ideas of God and to entirely ponder their benefits and demerits. Read more...
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Extra info for Alternative concepts of God: essays on the metaphysics of the divine
Maybe it feels nothing. But a functionalist may reasonably assert that if it feels anything it feels something like what we feel when are hungry. For the felt quale of hunger is such that it is not merely unpleasant but we know from that quale that we can end the hunger by eating. In this way its functional role is manifest in the state’s quale. Now we might get rid of the hunger some other way, say by drinking coca leaf tea, but the functional role of hunger to prompt eating is manifest—unlike drinking coca leaf tea.
Having rejected divine eternity I need to defend Personal Pantheism not merely from the threat of synchronic disunity, which I have done in the previous section, but from that of diachronic disunity. What makes the sequence of divine states the states of a single God rather than a sequence of gods, each giving rise to the next? This Phoenix conception of God as a sequence of gods (diachronic polytheism) is inadequate, because, on it, there is nothing worthy of worship. I am committed, then, to the diachronic unity of God.
This is one of the topics where my rejection of Perfect Being Theology is relevant. Provided it is coherent, middle knowledge is plausibly taken as perfection. Having rejected divine eternity I need to defend Personal Pantheism not merely from the threat of synchronic disunity, which I have done in the previous section, but from that of diachronic disunity. What makes the sequence of divine states the states of a single God rather than a sequence of gods, each giving rise to the next? This Phoenix conception of God as a sequence of gods (diachronic polytheism) is inadequate, because, on it, there is nothing worthy of worship.