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Anselm's ontological argument is one of the most fascinating, most controversial, and most misunderstood arguments in the entire history of Western thought. By centring the argument firmly in the Neoplatonic tradition within which Anselm was writing, Understanding Anselm's Ontological Argument sheds fresh light and clarity on this enigmatic piece of philosophy. It argues that, far from resting upon a fallacy or illegitimately attempting to define God into existence, Anselm's argument is a powerful and plausible philosophical proof, and deserves to be taken seriously as such. Written to be understandable for specialists and non-specialists alike, Understanding Anselm's Ontological Argument is ideal for scholars and researchers in philosophy of religion and philosophy in the Middle Ages (especially Neoplatonism) as well as for medievalists in general.
The ontological argument for the existence of God has been a constant in the philosophy of religion since its first formulation by Anselm of Canterbury in the 11th century. In the 17th century, it was revived by Ren Descartes, and ever since has been a subject of dispute and much debate among philosophers. Descartes formulated it as follows: "Premise 1: That which we clearly understand to belong to the true and immutable nature, or essence, or form of something, can be truly asserted of that thing. "Premise 2: But once we have made a sufficiently careful investigation into what God is, we clearly and distinctly understand that existence belongs to his true and immutable nature. Conclusion: Hence we can now truly assert of God that he does exits" In this interesting history of the argument, philosopher Kevin J. Harrelson shows that the defense of the ontological argument is more consistent and persuasive than has frequently been supposed. In addition to correcting many common misunderstandings about the argument, the author highlights what appears to be an irremovable tension between the conclusion and the explanation of the proof. Both the common objections to the argument and its historical development in early modern philosophy are explained in light of this tension.
"Anselm of Canterbury gave the first modal "ontological" argument for God's existence. Yet, despite its distinct originality, philosophers have mostly avoided the question of what modal concepts the argument uses, and whether Anselm's metaphysics entitles him to use them. Here, Brian Leftow sets out Anselm's modal metaphysics. He argues that Anselm has an "absolute", "broadly logical", or "metaphysical" modal concept, and that his metaphysics provides acceptable truth makers for claims in this modality. He shows that his modal argument is committed (in effect) to the Brouwer system of modal logic, and defends the claim that Brouwer is part of the logic of "absolute" or "metaphysical" modality. He also defends Anselm's premise that God would exist with absolute necessity against all extant objections, providing new arguments in support of it and ultimately defending all but one premise of Anselm's best argument for God's existence"--
In recent years, the ontological argument and theistic metaphysics have been criticised by philosophers working in both the analytic and continental traditions. Responses to these criticisms have primarily come from philosophers who make use of the traditional, and problematic, concept of God. In this volume, Daniel A. Dombrowski defends the ontological argument against its contemporary critics, but he does so by using a neoclassical or process concept of God, thereby strengthening the case for a contemporary theistic metaphysics. Relying on the thought of Charles Hartshorne, he builds on Hartshorne's crucial distinction between divine existence and divine actuality, which enables neoclassical defenders of the ontological argument to avoid the familiar criticism that the argument moves illegitimately from an abstract concept to concrete reality. His argument, thus, avoids the problems inherent in the traditional concept of God as static.
Anselm of Canterbury (circa 1033-1109), also called of Aosta for his birthplace, and of Bec for his home monastery, was a Benedictine monk, a philosopher, and a prelate of the church who held the office of Archbishop of Canterbury from 1093 to 1109. Called the founder of scholasticism, he is famous as the originator of the ontological argument for the existence of God. Anselm was proclaimed a Doctor of the Church in 1720 by Pope Clement XI. Although utterly convinced of the truth of Christianity, Anselm of Canterbury struggled to make sense of his religion. He considered the doctrines of faith an invitation to question, to think, and to learn, and he devoted his life to confronting and understanding the most elusive aspects of Christianity. In Proslogium, his writings on matters the existence of God and His divine qualities make Anselm one of the greatest theologians and philosophers in history.
Thomas Williams' edition offers an Introduction well suited for use in an introductory philosophy course, as well as his own preeminent translation of the text.
Thomas Williams' edition offers an Introduction well suited for use in an introductory philosophy course, as well as his own preeminent translation of the text.
The most comprehensive account of the full range of Leibniz's thought.
The ancient problem of fatalism, more particularly theological fatalism, has resurfaced with surprising vigour in the second half of the twentieth century. Two questions predominate in the debate: (1) Is divine foreknowledge compatible with human freedom and (2) How can God foreknow future free acts? Having surveyed the historical background of this debate in "The Problem of Divine Foreknowledge" and "Future Contingents from Aristotle to Suarez" (Brill: 1988), William Lane Craig now attempts to address these issues critically. His wide-ranging discussion brings together a thought- provoking array of related topics such as logical fatalism, multivalent logic, backward causation, precognition, time travel, counterfactual logic, temporal necessity, Newcomb's Problem, middle knowledge, and relativity theory. The present work serves both as a useful survey of the extensive literature on theological fatalism and related fields and as a stimulating assessment of the possibility of divine foreknowledge of future free acts.