Manual Nature Red in Tooth and Claw: Theism and the Problem of Animal Suffering

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Password Changed Successfully Your password has been changed. Returning user. Morality and Religion. Why is there anything at all? Divine eternity. I argue that Open Theism leads to a retreat from ascribing to God 'complete omniscience'. Having surrendered this ground, the Open Theist cannot but retreat from ascribing to God complete omnipotence; the Open Theist must admit that God might perform actions which He reasonably expected would meet certain descriptions but which nevertheless do not do so. This then makes whatever goodness in the sense of beneficence, not just benevolence God has a matter of luck.

Open Theism is committed to a partially ignorant God, one who is subject to the vagaries of luck for the efficacy of at least some of His actions and for His goodness.

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The Euthyphro Dilemma. The Rational Inescapability of Value Objectivism. Praying for Known Outcomes.


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God's body. On Classical Theism, God is ontologically distinct from the physical universe which He has created; He needn't have created any universe at all; and He could exist even if the universe didn't. By contrast, the universe couldn't have existed if God didn't and it needs God to sustain it in existence from moment to moment. Classical Theism is thus committed to the universe not being identical to God. I shall argue that Classical Theism is committed to seeing the universe as God's body or a part of His body if there are parallel universes.

It follows that it is also committed to the falsity of theories which identify people with their bodies or state that of necessity people depend on their bodies for their continued existence. Freedom, human and divine. You are reading this book. Therefore, there is a God. Morpheus and Berkeley on Reality.

Religions, truth, and the pursuit of truth: a reply to Zamulinski. Contrary to Zamulinski's claim that religions are not truth-oriented but function as fictions, it is contended that they could not serve the purpose he assigns them unless their adherents regarded them as true. Religions must therefore be truth-oriented. The substantive question is whether any of them are true, and Zamulinski's paper provides no new method for addressing this question. The possibility of a free-will defence for the problem of natural evil. I conclude that, despite prima facie plausibility, these arguments do not, in fact, work.

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I provide my own argument for there being no possible world in which creatures enjoying this sort of freedom exist yet suffer no natural evil, and conclude that the way is thus open for extending the free-will defence to the problem of natural evil. How a single personal revelation might not be a source of knowledge. I shall argue that — at least in the first instance — such people should probably not think of themselves as knowing that there is a God if they are also traditional libertarians and believe in Robert Nozick's theory of knowledge. God's creation of morality.

In this paper, I argue that classical theists should think of God as having created morality. In form, my position largely resembles that defended by Richard Swinburne. However, it differs from his position in content in that it evacuates the category of necessary moral truth of all substance and, having effected this tactical withdrawal, Swinburne's battle lines need to be redrawn. In the first section, I introduce the Euthyphro dilemma. In the third section, I turn to consider how the claim that all value is contingent upon God's will might best be understood, arguing that classical theists will want to commit themselves to a relatively strong form of objectivism about moral value even though this is not needed in order to solve the Euthyphro dilemma.

I then give and defend an account of God's creation of contingent moral truths which coheres with what I argue is the most plausible form of this commitment. Seward eds. And he did not hold out much hope for an answer compatible with theism. Atheists since have pressed the problem of the suffering of non-human animals with ever greater degrees of philosophical sophistication and, evolving in such an unfavourable environment, theistic solutions to the problem have had to adapt in order to survive.

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Wild animal suffering

This book offers an overview of theistic attempts to reconcile the existence of the suffering of non-human animals with the existence of the God of classical theism — the omnipotent, omniscient, and perfectly good creator of the world. It is clearly written and comprehensive. Whilst it Most users should sign in with their email address. If you originally registered with a username please use that to sign in. To purchase short term access, please sign in to your Oxford Academic account above.

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