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Faith and Philosophy最新文献

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Is the Cosmos Fine-Tuned for Life, Or For the Possibility of Life? (And Why Patristic and Medieval Demonology Might Hold Part of the Answer) 宇宙是为生命而微调,还是为生命的可能性而微调?(为什么父权制和中世纪民族学可能是部分答案)
0 PHILOSOPHY Pub Date : 2019-11-22 DOI: 10.5840/faithphil20191121131
Travis Dumsday
Contemporary physics and cosmology have accumulated a great deal of empirical evidence for the claim that in order for our universe to contain life, an array of incredibly precise laws, constants, and specific initial conditions had to be in place. The minuscule odds of this happening purely by chance have prompted some Christian thinkers to suggest that this can be seen as novel evidence that the universe was fine-tuned specifically to give rise to biological life. And yet some Christian thinkers also wish to make the case that molecular biology provides new evidence to the effect that life could not have arisen naturally in our universe, but rather that the origin of life required additional special divine intervention. There is at least a prima facie tension between these two ideas. Relatedly, some have raised the question of why, if the universe were fine-tuned for life, it was also set up in such a way that the origin of life was preceded by more than 10 billion years of lifelessness. If life was the whole point, why the seeming delay? In this paper I suggest a way Christian thinkers might address both issues: namely, the cosmos was not fine-tuned for life, but merely for the possibility of life. Perhaps God wanted a universe in which biological organisms were possible (including intelligent organisms like us) but in which their non-existence was also a live possibility. I develop this solution in dialogue with related ideas arising from the demonologies of St. Augustine, Boethius, and St. Anselm.
当代物理学和宇宙学已经积累了大量的经验证据,证明为了让我们的宇宙包含生命,必须有一系列令人难以置信的精确定律、常数和特定的初始条件。这种纯粹偶然发生的可能性很小,这促使一些基督教思想家认为,这可以被视为新的证据,证明宇宙经过了专门的微调,从而产生了生物生命。然而,一些基督教思想家也希望证明分子生物学提供了新的证据,证明生命不可能在我们的宇宙中自然产生,而是生命的起源需要额外的特殊的神的干预。这两种观点之间至少存在着表面上的紧张关系。与此相关的是,一些人提出了这样一个问题:如果宇宙对生命进行了微调,为什么它也是以这样一种方式建立的,即生命的起源之前有超过100亿年的无生命期。如果生活就是全部,为什么会出现看似延迟的情况?在这篇论文中,我提出了一种基督教思想家可以解决这两个问题的方法:即,宇宙并没有为生命而微调,而只是为生命的可能性而微调。也许上帝想要一个宇宙,在这个宇宙中,生物有机体是可能的(包括像我们这样的智能有机体),但它们的不存在也是一种生存的可能性。我在与圣奥古斯丁、博埃修斯和圣安塞尔姆的Demologies产生的相关思想的对话中开发了这个解决方案。
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引用次数: 0
Stump On Forgiveness 论宽恕
0 PHILOSOPHY Pub Date : 2019-11-20 DOI: 10.5840/faithphil20191119130
R. Swinburne
I claim that all the criticisms made by Eleonore Stump in her Atonement of my account of the nature and justification of human and divine forgiveness are entirely mistaken. She claims that God’s forgiveness of our sins is always immediate and unconditional. I argue that on Christ’s understanding of forgiveness as deeming the sinner not to have wronged one, God’s forgiveness of us is always conditional on our repenting and being willing to forgive others. Her account of forgiveness merely as the expression of love for the sinner leaves her without a separate word for the all-important act of “wiping the slate clean.” Unlike Stump, I endorse the account in The Letter to the Hebrews of Christ’s passion and death as a sacrifice for human sin.
我声称Eleonore Stump在她的《赎罪》中对我对人类和神圣宽恕的性质和正当性的描述提出的所有批评都是完全错误的。她声称上帝对我们的罪的宽恕总是即时的和无条件的。我认为,基于基督对宽恕的理解,即认为罪人没有冤枉自己,上帝对我们的宽恕总是以我们忏悔和愿意原谅他人为条件的。她对宽恕的描述仅仅是对罪人的爱的表达,这让她对“擦干净石板”这一至关重要的行为没有单独的词语。与Stump不同,我赞同《致希伯来人的信》中关于基督的激情和死亡是对人类罪的牺牲的描述。
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引用次数: 0
Thomas Aquinas on Moral Wrongdoing, by Colleen McCluskey 托马斯·阿奎那谈道德错误
0 PHILOSOPHY Pub Date : 2019-11-01 DOI: 10.5840/faithphil2019364133
Peter Furlong
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引用次数: 0
How to Solve the Problem of Evil 如何解决恶的问题
0 PHILOSOPHY Pub Date : 2019-11-01 DOI: 10.5840/faithphil20191121132
J. Mooney
One paradigmatic argument from evil against theism claims that (1) if God exists, then there is no gratuitous evil. But (2) there is gratuitous evil, so (3) God does not exist. I consider three deontological strategies for resisting this argument. Each strategy restructures existing theodicies which deny (2) so that they instead deny (1). The first two strategies are problematic on their own, but their primary weaknesses vanish when they are combined to form the third strategy, resulting in a promising new approach to the problem of evil.
一种从恶论到有神论的典型论证认为:(1)如果上帝存在,那么就没有无端的恶。但是(2)有无端的邪恶,所以(3)上帝不存在。我考虑了三种义务论策略来反驳这一论点。每一种策略都重新构建了现有的否定(2)的神正论,从而否定(1)。前两种策略本身都有问题,但当它们结合起来形成第三种策略时,它们的主要弱点就消失了,从而产生了一种解决邪恶问题的有希望的新方法。
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引用次数: 4
Wittgenstein, Religion and Ethics: New Perspectives from Philosophy and Theology, edited by Mikel Burley 维特根斯坦:《宗教与伦理:哲学与神学的新视角》,米克尔·伯利主编
0 PHILOSOPHY Pub Date : 2019-11-01 DOI: 10.5840/faithphil2019364131
Charles Guth, Griffin Klemick
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引用次数: 1
Philosophical Essays Against Open Theism, edited by Benjamin H. Arbour 《反对开放有神论的哲学论文集》,由本杰明·h·阿尔伯编辑
0 PHILOSOPHY Pub Date : 2019-09-03 DOI: 10.5840/faithphil2019363125
Gregory E. Ganssle
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引用次数: 0
Faith and Humility, by Jonathan Kvanvig 《信仰与谦逊》,乔纳森·克万维格著
0 PHILOSOPHY Pub Date : 2019-09-03 DOI: 10.5840/faithphil2019363128
Chris Tweedt
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引用次数: 0
Petitionary Prayer: A Philosophical Investigation, by Scott Davison 请愿祷告:哲学调查,斯科特·戴维森著
0 PHILOSOPHY Pub Date : 2019-09-03 DOI: 10.5840/faithphil2019363126
Katelyn Finley
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引用次数: 0
Does God Matter? Essays on the Axiological Consequences of Theism, edited by Klaas Kraay 上帝重要吗?克拉斯·克拉伊主编的《论有神论的价值论后果随笔》
0 PHILOSOPHY Pub Date : 2019-09-03 DOI: 10.5840/faithphil2019363127
Dustin Crummett
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引用次数: 1
God, Science, and Religious Diversity: A Defense of Theism, by Robert T. Lehe 上帝、科学和宗教多样性:对有神论的辩护
0 PHILOSOPHY Pub Date : 2019-09-03 DOI: 10.5840/faithphil2019363129
M. Thuné
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引用次数: 0
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