Edward Wierenga

Is there anything new to be said about Anselm's ontological argument? Recent work by Lynne Baker and Gareth Matthews raises some interesting and important questions about the argument. First, Anselm's argument is set in the context of a prayer to God, whose existence Anselm seeks to prove. Is that peculiar or paradoxical? Does it imply that Anselm's prayer is insincere? Baker and Matthews have offered a novel interpretation of Anselm's argument, designed to solve a crucial problem with it. Does their interpretation succeed in solving that problem? This paper addresses both of these questions.

One of the strongest arguments for the incompatibility of divine foreknowledge and human free action appeals to the apparent fixity or necessity of the past. Two leading responses to the argument—Ockhamism, which denies a premiss of the argument, and the so-called “eternity solution”, which holds that strictly speaking God does not have foreknowledge—have both come under attack on similar grounds. Neither response, it is alleged, is adequate to the case of divine prophecy. In this paper I shall first state the argument in question and the two responses to it. I shall then consider objections to these responses, focusing primarily on how they deal with prophecy.

Several debates in contemporary metaphysics provoke us to ask what an event is. One theory, Pioneered by chisholm, Develops the analogy between the occurrence of events and the truth of corresponding propositions. I call these propositional analyses. It is unclear whether their adherents wish to jettison our event-Concepts, And replace them with concepts from another category, Such as semantics. The other theory of what events are that I scrutinize, Namely kim's and goldman's property-Exemplification analysis, Seems reductive. My suspicion is that if you attempt to boil down the occurrence of an event to the "obtaining" or "taking place" of a proposition-Like "state of affairs"--Or to the "exemplification" of a property by an "object"--At some "time", We have a residual event: a mysterious episode of "obtaining" or "exemplifying" in which either states of affairs or properties and objects participate. Reduction is unlikely

All of the ingredients for what has become known as Anselmian perfect being theology were present already in the thought of St. Augustine. This paper develops that thesis by calling attention to various claims Augustine makes. It then asks whether there are principled reasons for determining which properties the greatest possible being has and whether an account of what contributes to greatness can settle the question whether the greatest possible being is the same as the God of Abraham, Isaac, and Jacob. The paper develops Augustine’s answer to the first question by extracting several principles he endorses that generate a hierarchy of greatness. It addresses the second question by discussing the requirements of worship and of creation

According to Myles Brand, ‘[t]he key to advocating a particularist account of events -or any account of events - is to provide adequate identity conditions’. He thinks that the function of an identity condition is ‘to specify the nature of’ events.To state an identity condition for events is to provide a way to complete the formula: The mere fact that a proposed completion of is true does not imply that it is an informative identity condition for events or that it plays any role in specifying the nature of events.

Skeptical theism is a type of reply to arguments from evil against God’s existence. The skeptical theist declines to accept a premiss of some such argument, professing ignorance, for example, about whether God is justified in permitting certain evils or about the conditional probability that the world contains as much evil as it does, or evils of a particular sort, on the hypothesis that God exists. Skeptical theists are thus not supposed to be skeptical about theism; rather, they are theists who are skeptical about something else. But that raises the question of exactly what else. In particular, does skepticism with respect to some claims about God and evil lead to a more pervasive skepticism? More precisely, is skeptical theism committed to additional skepticism about God? Is skeptical theism committed to global skepticism, including skepticism about ordinary, commonplace beliefs? Or is skeptical theism at the very least committed to a broader skepticism about matters of morality? This paper takes up these questions. Skeptical theism, Global Skepticism, Moral Skepticism, God’s existence, Problem of Evil.

I discuss conditions for the validity of proxy consent to treatment on behalf of an incompetent person. I distinguish those incompetents who, when previously competent, expressed an opinion on the treatment in question from those who were never competent or who, though previously competent, never expressed an opinion on the proposed treatment. In the former case valid proxy consent usually requires respecting the stated wishes of the patient. The latter case is more difficult. I consider a widely-held principle which appeals to the counterfactual wishes of the incompetent person. I argue that it is unacceptable and propose in its place a principle having to do with the best interests of the patient. Keywords: proxy consent, informed consent, competence, hypothetical wishes, substituted judgment, counterfactual wishes CiteULike Connotea Del.icio.us What's this?