School of thought: With Chucky and some guy in the background

 

archives: situational ethics

archives: slippery slope 

archives: damning the origins 

Note the distant background voice is intentional for potential humour, as in sort of an intellectual heckler. Of course I could have moved closer to the microphone.

Saturday, August 18, 2012 The Lord's Prayer as read in Cockney by Chucky 

BLACKBURN, SIMON (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press. 

LANGER, SUSANNE K (1953)(1967) An Introduction to Symbolic Logic, Dover Publications, New York. (Philosophy).

PIRIE, MADSEN (2006)(2015) How To Win Every Argument, Bloomsbury, London.

PhD: Twitter quote 86

PhD: Twitter quote 86

Photo from Ernest Hepnar/Air Canada

2010 Theodicy and Practical Theology: PhD thesis, the University of Wales, Trinity Saint David, Lampeter

PhD Full Version PDF 

Thursday, November 03, 2011 John S. Feinberg Sovereignty Theodicy/Defence: Eight Ways God Could Eliminate Evil (PhD Edit)

Edited from PhD 

John S. Feinberg Sovereignty Theodicy/Defence: Eight Ways God Could Eliminate Evil (PhD Edit) 

Twitter version I

Sixth of eight ways God could eliminate evil, Feinberg notes that God could only allow people to will good things and not bad things. Feinberg (1994: 133).

Twitter version II

Feinberg then points out that the restrictions on human freedom would, once again, work against God’s plan. Feinberg (1994: 133). 

Twitter version III

According to Mackie, God could have formed some type of beings that obeyed him without committing any wrong actions. Mackie (1955)(1996: 250-251). 

Twitter version IV

Phillips noted God could have limited human freedom at certain key points to avoid horrendous evil. Phillips (2005: 106).

May 26, 2021

By the way, I reason God does limit human freedoms at points. Practically, none of us always gets our way. Thank you, Lord.

Twitter version V

It is possible God understands the imperfect human beings that presently exist are more valuable creations than the hypothetical ones that would have never rebelled against him. Feinberg (1994: 131). 

Twitter version VI

The development and ultimate restoration of a number of these imperfect human beings may be worth the problem of evil in God’s estimation. Feinberg (1994: 131).

Key from PhD

My theory, which provided a significant level of PhD thesis originality, is that human beings in Christ with the use of compatibilism will eventually have greater spiritual maturity than Adam and Eve did prior to a fall from God. Theologically, God ultimately prefers human beings as they will be in the culminated Kingdom, over persons in a different scenario that would have never freely chosen to disobey God. Perhaps these actual people, trusting in the Gospel work of Jesus Christ will have greater spiritual maturity having experienced problems of evil, suffering, death, and the applied atoning and resurrection work (the resurrection work, post-mortem), completed in Jesus Christ.

FEINBERG, JOHN.S. (1986) Predestination and Free Will, in David Basinger and Randall Basinger (eds.), Downers Grove, Illinois, InterVarsity Press. 

FEINBERG, JOHN.S. (1994) The Many Faces of Evil, Grand Rapids, Zondervan Publishing House. 

FEINBERG, JOHN.S. (2001) No One Like Him, John S. Feinberg (gen.ed.), Wheaton, Illinois, Crossway Books. 

FLEW, ANTONY (1955) ‘Divine Omnipotence and Human Freedom’, in Antony Flew and A. MacIntrye (eds.), New Essays in Philosophical Theology, London, SCM, in Paul Edwards and Arthur Pap (eds.), A Modern Introduction To Philosophy, New York, The Free Press. 

FLEW, ANTONY (1955) ‘Theology and Falsification’, in Antony Flew and A. MacIntrye (eds.), New Essays in Philosophical Theology, London, SCM, in Paul Edwards and Arthur Pap (eds.), A Modern Introduction To Philosophy, New York, The Free Press. 

FLEW, ANTONY (1983)(1996) ‘The Falsification Challenge’, in Antony Flew and A. MacIntrye (eds.), New Essays in Philosophical Theology, in Michael Peterson, William Hasker, Bruce Reichenbach, and David Basinger (eds.), Philosophy of Religion, Oxford, Oxford University Press. 

FLEW, ANTONY, R.M. HARE, AND BASIL MITCHELL (1996) ‘The Debate on the Rationality of Religious Belief’, in L.P. Pojman (ed.), Philosophy, The Quest for Truth, New York, Wadsworth Publishing Company. 

FLEW, ANTONY AND A.MACINTRYE (1999) ‘Philosophy of Religion’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press Ltd. 

MACKIE, J.L. (1955)(1996) ‘Evil and Omnipotence’, in Mind, in Michael Peterson, William Hasker, Bruce Reichenbach, and David Basinger (eds.), Philosophy of Religion, Oxford, Oxford University Press. 

MACKIE, J.L. (1971)(1977)(2002) ‘Evil and Omnipotence’, in The Philosophy of Religion, in Alvin C. Plantinga, God, Freedom, and Evil, Grand Rapids. Wm. B. Eerdmans Publishing Company. 

PHILLIPS, D.Z. (2005) The Problem of Evil and the Problem of God, Fortress Press, Minneapolis. 

PLANTINGA, ALVIN C. (1977)(2002) God, Freedom, and Evil, Grand Rapids, Wm. B. Eerdmans Publishing Company. 

PLANTINGA, ALVIN C. (1982) The Nature of Necessity, Oxford, Clarendon Press.

PLANTINGA, ALVIN C. (2000) Warranted Christian Belief, Oxford, Oxford University Press. 

archives: compatibilism

PhD: Twitter quote 85

PhD: Twitter quote 85

Image: Linked In, May 22, 2021

A reasonable, yet imperfect, finite image to demonstrate the infinite God's gospel plan for finite humanity, that through regeneration (John 3, Titus 3), trusts in the applied atoning and resurrection work of Jesus Christ that is God the Son, God incarnate.

Hebrews 7:26-27 New American Standard Bible (NASB_ 

26 For it was fitting for us to have such a high priest, holy, innocent, undefiled, separated from sinners, and exalted above the heavens; 27 who has no daily need, like those high priests, to offer up sacrifices, first for His own sins and then for the sins of the people, because He did this once for all time when He offered up Himself. 

2010 Theodicy and Practical Theology: PhD thesis, the University of Wales, Trinity Saint David, Lampeter

PhD Full Version PDF 

Thursday, November 03, 2011 John S. Feinberg Sovereignty Theodicy/Defence: Eight Ways God Could Eliminate Evil (PhD Edit)

Edited from PhD 

John S. Feinberg Sovereignty Theodicy/Defence: Eight Ways God Could Eliminate Evil (PhD Edit) 

Twitter version I

Fifth way God could eliminate evil; for this point Feinberg attempts to separate desires from intentions, noting that intentions are actions fueled by those desires. 

Twitter version II

Feinberg states that God could eliminate human intentions; however, eliminating the intentions, or restricting them, would be just as problematic as God eliminating desires. 

Both from Feinberg (1994: 133).

However, the objection could be raised once again that within a compatibilistic system significantly free beings could be made in order not to have wrong intentions. In light of Flew and Mackie’s compatibilistic criticisms discussed Flew (1955: 150-153) Mackie (1971) in Plantinga (1977)(2002: 32-33). Mackie (1955)(1996: 250-253). 

I would reason that God could create significantly free human beings with only good intentions, in the same way persons could be formed to only have good desires and do good actions. God knowingly created beings that he knew would freely fall and planned to save some through the atoning and resurrection work of Christ. 

Feinberg’s lack of clarity concerning the issues of desire and intentions are a weakness with his theodicy, although not devastating to his primary concepts in regard to presenting a logical and reasonable sovereignty theodicy. Feinberg reasons that prohibiting human intentions would greatly limit human freedom Feinberg (1994: 133), and a race that had no intentions would not commit significantly free actions of value to God. Feinberg (1994: 133).

FEINBERG, JOHN.S. (1994) The Many Faces of Evil, Grand Rapids, Zondervan Publishing House.

--- 

FEINBERG, JOHN.S. (1986) Predestination and Free Will, in David Basinger and Randall Basinger (eds.), Downers Grove, Illinois, InterVarsity Press. 

FEINBERG, JOHN.S. (1994) The Many Faces of Evil, Grand Rapids, Zondervan Publishing House. 

FEINBERG, JOHN.S. (2001) No One Like Him, John S. Feinberg (gen.ed.), Wheaton, Illinois, Crossway Books. 

FLEW, ANTONY (1955) ‘Divine Omnipotence and Human Freedom’, in Antony Flew and A. MacIntrye (eds.), New Essays in Philosophical Theology, London, SCM, in Paul Edwards and Arthur Pap (eds.), A Modern Introduction To Philosophy, New York, The Free Press.

FLEW, ANTONY (1955) ‘Theology and Falsification’, in Antony Flew and A. MacIntrye (eds.), New Essays in Philosophical Theology, London, SCM, in Paul Edwards and Arthur Pap (eds.), A Modern Introduction To Philosophy, New York, The Free Press. 

FLEW, ANTONY (1983)(1996) ‘The Falsification Challenge’, in Antony Flew and A. MacIntrye (eds.), New Essays in Philosophical Theology, in Michael Peterson, William Hasker, Bruce Reichenbach, and David Basinger (eds.), Philosophy of Religion, Oxford, Oxford University Press.

FLEW, ANTONY, R.M. HARE, AND BASIL MITCHELL (1996) ‘The Debate on the Rationality of Religious Belief’, in L.P. Pojman (ed.), Philosophy, The Quest for Truth, New York, Wadsworth Publishing Company. 

FLEW, ANTONY AND A.MACINTRYE (1999) ‘Philosophy of Religion’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press Ltd. 

MACKIE, J.L. (1955)(1996) ‘Evil and Omnipotence’, in Mind, in Michael Peterson, William Hasker, Bruce Reichenbach, and David Basinger (eds.), Philosophy of Religion, Oxford, Oxford University Press. 

MACKIE, J.L. (1971)(1977)(2002) ‘Evil and Omnipotence’, in The Philosophy of Religion, in Alvin C. Plantinga, God, Freedom, and Evil, Grand Rapids. Wm. B. Eerdmans Publishing Company. 

PLANTINGA, ALVIN C. (1977)(2002) God, Freedom, and Evil, Grand Rapids, Wm. B. Eerdmans Publishing Company. 

PLANTINGA, ALVIN C. (1982) The Nature of Necessity, Oxford, Clarendon Press. 

PLANTINGA, ALVIN C. (2000) Warranted Christian Belief, Oxford, Oxford University Press.

PhD: Twitter quote 84

PhD: Twitter quote 84

Thursday, November 03, 2011 John S. Feinberg Sovereignty Theodicy/Defence: Eight Ways God Could Eliminate Evil (PhD Edit)

Edited from PhD 

John S. Feinberg Sovereignty Theodicy/Defence: Eight Ways God Could Eliminate Evil (PhD Edit) 

Photo: Google Maps, Aberystwyth, which is on the way via bus, after trains to the University of Wales, Trinity Saint David, Lampeter 

Twitter version I

Third, Feinberg’s next option for having God eliminate moral evil would be to eliminate desires. 

Twitter version II

Since Feinberg assumes desires lead to choice, he believes that if God prevented human desires, no moral evil could exist. 

Twitter version III

Additionally, Feinberg notes that without desires human beings would not have the will to acquire things essential for life, and the human race would eventually cease to exist. This, of course, would have contradicted God’s plans.

Twitter version IV

If human desire was eliminated completely an important aspect of human freedom would vanish, that being the potential human desire to freely follow God. 

Twitter version V

It seems reasonable that humanity would have to desire to freely return love to their creator, as it would be questionable whether or not true love could exist merely instinctively and without desire.

Referenced: Feinberg (1994: 132).

FEINBERG, JOHN.S. (1994) The Many Faces of Evil, Grand Rapids, Zondervan Publishing House.

--- 

FEINBERG, JOHN.S. (1986) Predestination and Free Will, in David Basinger and Randall Basinger (eds.), Downers Grove, Illinois, InterVarsity Press. 

FEINBERG, JOHN.S. (1994) The Many Faces of Evil, Grand Rapids, Zondervan Publishing House. 

FEINBERG, JOHN.S. (2001) No One Like Him, John S. Feinberg (gen.ed.), Wheaton, Illinois, Crossway Books.

2010 Theodicy and Practical Theology: PhD thesis, the University of Wales, Trinity Saint David, Lampeter

PhD Full Version PDF 

---

You Tube sermons and teaching

Like many 'younger' people (this seems to mean, being not of the traditional generation, more and more, which makes me snicker), I view/listen to a significant amount of You Tube, especially sermons and teaching. Pastor Courson has his Searchlight with Jon Courson, channel. Although his theology is not as Reformed as mine; I have listened to him since 1987 when I was just beginning to engage more with serious scholarship. Over the years, I have respected his increased emphasis on being guided by the Holy Spirit, prayer and scripture in loving those within the Christian Church, and those outside of the Christian Church, in truth. This opposed to overly argumentative political and theological approaches, which to be honest and blunt, can be observed from many present Christian sources.

I also listen to sermons in regards to dating and marriage in the western world, from both Christian and secular teachers, both male and female. In my humble opinion, there has been significant sinfulness and reasoning errors exposed on You Tube, as in there are tremendous problems with the usually non-biblical approaches from both sexes. I, can relate as someone that is both finite and sinful, saved and justified by grace through faith alone (Ephesians 1-2). For me, I prayerfully apply Pastor Courson's approach to all issues including dating and marriage.

COURSON, JON (2005) Application Commentary, Thomas Nelson, Nashville.

Zoom tonite

PhD: Twitter quote 83

Photo: Burgas Bulgaria, Lynn Miclea, Author, May 17 21, Facebook

Thursday, November 03, 2011 John S. Feinberg Sovereignty Theodicy/Defence: Eight Ways God Could Eliminate Evil (PhD Edit) 

Edited from PhD

John S. Feinberg Sovereignty Theodicy/Defence: Eight Ways God Could Eliminate Evil (PhD Edit) 

Twitter version I

Eight Ways God Could Eliminate Evil: Second, Feinberg postulates that God could eliminate all objects of desire. 

Twitter version II

This would pertain to all physical things, including the human body & perhaps the mind, because Feinberg views these as things that people could desire. This could only be done by destroying all creation. 

Feinberg (1994: 131).

2010 Theodicy and Practical Theology: PhD thesis, the University of Wales, Trinity Saint David, Lampeter 

PhD Full Version PDF

In the PhD I stated: These persons would have a self-realization that they were individual entities, and without any desire to follow God they could only obey him in a mechanical instinctive way, which would not consist of sincere love or a sense of wanting to follow and be like God.

May 19, 2021

I will add that within theistic compatibilism, I reason that for significant  human, moral accountability, persons must embrace (within my theoretical chain) his/her nature, consciousness, desires, thoughts, limited free will, acts/actions.

archives: limited free will

FEINBERG, JOHN.S. (1986) Predestination and Free Will, in David Basinger and Randall Basinger (eds.), Downers Grove, Illinois, InterVarsity Press. 

FEINBERG, JOHN.S. (1994) The Many Faces of Evil, Grand Rapids, Zondervan Publishing House. 

FEINBERG, JOHN.S. (2001) No One Like Him, John S. Feinberg (gen.ed.), Wheaton, Illinois, Crossway Books.

PhD: Twitter quote 82

PhD: Twitter quote 82

Photo from Facebook

Thursday, November 03, 2011 John S. Feinberg Sovereignty Theodicy/Defence: Eight Ways God Could Eliminate Evil (PhD Edit) 

Edited from PhD

John S. Feinberg Sovereignty Theodicy/Defence: Eight Ways God Could Eliminate Evil (PhD Edit) 

Twitter version I

Eight Ways God Could Eliminate Evil: First, God could eliminate the problem of evil by annihilating humankind. Feinberg (1994: 130). 

Twitter version II

Feinberg points out that this would contradict God’s intention to create humanity. Feinberg (1994: 131).

Twitter version III 

Re: criticisms of Flew & Mackie, a critic could suggest that God need not annihilate humanity but could have simply created it differently or caused persons to act differently as in a far more moral fashion, more of the time.

Twitter version IV

From a Reformed, Calvinistic perspective for this Kingdom to be inhabited by human beings as God created them there is first a period of time, the duration only known by God, for which the problem of evil exists. 

Twitter version V

To destroy humanity would also end all of God’s plans for a completed Kingdom of God. Feinberg (1994: 131).

2010 Theodicy and Practical Theology: PhD thesis, the University of Wales, Trinity Saint David, Lampeter 

PhD Full Version PDF

May 17, 2021 

My PhD theory and conclusion, which offered a bit of thesis originality, is that human beings in Jesus Christ with the use of compatibilism will eventually have greater spiritual maturity than Adam and Eve did prior to a fall from God (Genesis 1-3). It would also appear that God ultimately prefers human beings, as they will be in the culminated Kingdom (Revelation 20-22), over persons in a different scenario that would have never freely chosen to disobey God. Perhaps in that case as well, fallen human beings, with the applied atoning work of Jesus Christ that are justified (imputed righteousness) and sanctified, and in Christ's resurrection, eventually resurrected to perfection (1 Corinthians 15, 1 Thessalonians 4, connects to 2 Thessalonians 2, Revelation 20-22), would have the type of spiritual maturity God requires within his culminated Kingdom of God.

Friday, August 21, 2020 The Orthodox Study Bible: Non-exhaustive on I John 2: 18-19-Part Two

ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House. 

FEINBERG, JOHN S. (1994) The Many Faces of Evil, Grand Rapids, Zondervan Publishing House. 

FLEW, ANTONY (1955) ‘Divine Omnipotence and Human Freedom’, in Antony Flew and A. MacIntrye (eds.), New Essays in Philosophical Theology, London, SCM, in Paul Edwards and Arthur Pap (eds.), A Modern Introduction To Philosophy, New York, The Free Press.

FLEW, ANTONY (1955) ‘Theology and Falsification’, in Antony Flew and A. MacIntrye (eds.), New Essays in Philosophical Theology, London, SCM, in Paul Edwards and Arthur Pap (eds.), A Modern Introduction To Philosophy, New York, The Free Press. 

FLEW, ANTONY (1983)(1996) ‘The Falsification Challenge’, in Antony Flew and A. MacIntrye (eds.), New Essays in Philosophical Theology, in Michael Peterson, William Hasker, Bruce Reichenbach, and David Basinger (eds.), Philosophy of Religion, Oxford, Oxford University Press. 

FLEW, ANTONY, R.M. HARE, AND BASIL MITCHELL (1996) ‘The Debate on the Rationality of Religious Belief’, in L.P. Pojman (ed.), Philosophy, The Quest for Truth, New York, Wadsworth Publishing Company. 

FLEW, ANTONY AND A.MACINTRYE (1999) ‘Philosophy of Religion’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press Ltd.

MACKIE, J.L. (1955)(1996) ‘Evil and Omnipotence’, in Mind, in Michael Peterson, William Hasker, Bruce Reichenbach, and David Basinger (eds.), Philosophy of Religion, Oxford, Oxford University Press. 

MACKIE, J.L. (1971)(1977)(2002) ‘Evil and Omnipotence’, in The Philosophy of Religion, in Alvin C. Plantinga, God, Freedom, and Evil, Grand Rapids. Wm. B. Eerdmans Publishing Company.

PhD: Twitter quote 81

PhD: Twitter quote 81

Toward the Fraser River, today 

Thursday, November 03, 2011 John S. Feinberg Sovereignty Theodicy/Defence: Eight Ways God Could Eliminate Evil (PhD Edit) 

Edited from PhD

John S. Feinberg Sovereignty Theodicy/Defence: Eight Ways God Could Eliminate Evil (PhD Edit) 

Twitter version I

Eight Ways God Could Eliminate Evil: Fourth, Feinberg postulates God could have made human beings in such a way that they had desires, but never immoral ones. Feinberg (1994; 132). 

Twitter version II

If superhuman beings were given significant freedom, and they did rebel against God, perhaps their potential for evil could be even more severe than the potential for evil in our current situation because of the greater intellect. Feinberg (1994; 132).

PhD Full Version PDF 

2010 Theodicy and Practical Theology: PhD thesis, the University of Wales, Trinity Saint David, Lampeter

May 14, 2021

If human beings were more like fictional, for example, Thor, Superman and Wonder Woman, many people having existed for thousands of years, a human fall could have very well occurred with problems of evil at the more spectacular level of what can be read and observed in the fictional worlds of Marvel Comics and DC Comics and their films. This opposed to problems of evil at a present levels in our actual reality.

PhD: Twitter quote 80

Photo: 20200909_162047_HDR 2 

PhD: Twitter quote 80

2010 Theodicy and Practical Theology: PhD thesis, the University of Wales, Trinity Saint David, Lampeter

Edited from PhD thesis

Theists and atheists debate the problem of evil, (1991)(1999) and it is safe to state that no particular theodicy will ever be accepted by all theists and atheists, (1991)(1999) or even acknowledged as logical or reasonable by all critics. (1991)(1999). I see no conclusive reason to abandon theodicy as an intellectual practice. 

Twitter version

Theists and atheists debate the problem of evil, (1991)(1999) and it is safe to state that no particular theodicy will ever be accepted by all theists and atheists. (1991)(1999).

ERLANDSON, DOUG (1991) ‘A New Perspective on the Problem of Evil’, in Doug Erlandson PhD Philosophy, Reformed.org, Orange County, Covenant Community Church of Orange County. http://www.reformed.org/ 

SWINBURNE, Richard G. (1999) ‘Theism’. in Alan Richardson and John Bowden (eds.), New Dictionary of Christian Theology, Kent, SCM Press Ltd. 

Logical positivism

Photo: IMG_20191025_1738594 

Logical positivism 

SZUDEK, ANDY & TORSLEY, SARAH (2018) The Little Book of Philosophy, Landau Cecile (Ed), London, DK Publishing.

archives SZUDEK, ANDY & TORSLEY, SARAH (2018)

Preface

I received my first COVID-19 vaccination today, the Moderna vaccine. My body has not reacted much at all. I suppose after my several 'bionic eye' injections with the 27 gauge needle, my body 'figures' the tiny Moderna needle and injection are not even worth reacting to...

SZUDEK, ANDY & TORSLEY, SARAH (2018) The Little Book of Philosophy, Landau Cecile (Ed), London, DK Publishing.

Rudolph Carnap

Note the different titles for similar works translated from German to English. The text under review is compiling the information and I am adding as many relevant references as my research finds.

In The Modern World section there is an entry entitled Logic is the scientific ingredient of philosophy. (155)

Logic is the scientific ingredient of philosophy is quoted from Rudolph Carnap (1891-1970). (155)

Rudolf Carnap (1891-1970), AustrianAmerican philosopher. trans. by Max Black, K. Paul, Trench, Trubner & Co. (1934). Unity of Science, p. 22.

Stanford Encyclopedia of Philosophy: Rudolf Carnap First published Mon Feb 24, 2020; substantive revision Tue May 5, 2020 

Cited 

[LSS] 1934a [1937], Logische Syntax der Sprache, Vienna: Springer. Translated by Amethe Smeaton as The Logical Syntax of Language, London: Routledge, 1937.

1934b, “Theoretische Fragen und praktische Entscheidungen”, Natur und Geist, 2: 257–260. 

1934c [1987], Die Aufgabe der Wissenschaftslogik, Vienna: Gerold. Translated as “The Task of the Logic of Science”, Hans Kaal (trans.), in Unified Science, Rainer Hegselmann and Brian McGuinness (eds.), Dordrecht: Reidel, 1987, 46–66. doi:10.1007/978-94-009-3865-6_3 

1934d [2004], “On the Character of Philosophic Problems”, W. M. Malisoff (trans.), Philosophy of Science, 1(1): 5–19. German original “Über den Charakter philosophischer Probleme” published in R. Carnap Scheinprobleme in der Philosophie und andere metaphysikkritische Schriften, T. Mormann (ed.), Hamburg: Meiner, 2004, 111–127. doi:10.1086/286302 (en)

---

The Little Book of Philosophy continues...

The German born Carnap in 'The Philosophical Language as the Universal Language of Science (1934)', suggests that philosophy's proper function, and its primary contribution to science is analysis and clarification of scientific concepts and ideas. (155).

Carnap reasoned that metaphysical issues were meaningless because the metaphysical cannot be proved empirically. (155). The text then explains that 'logical positivism'  accepts only empirical statements as true. (155).

archives search positivism 

Blackburn writes that within philosophy this view holds that the highest or only form of knowledge can be known through sensory perception. This is a version of empiricism. It focuses on optimism from the hopes of science and originated in the 19th century and relates to evolutionary and naturalist theory. Blackburn (1996: 294). 

Bryman explains that within social research and statistics, positivism advocates the use of methods of natural sciences for the study of social reality and beyond. This concept can include only knowledge confirmed by the senses. Bryman (2004: 11). Logical positivism, which is also known as logical empiricism, accepts empiricism, but also allows for the power of formal logic to describe the structures of permissible inferences. Blackburn (1996: 223). 

Richard A. Fumerton notes that some positivists have allowed for the idea that a proposition can be meaningful if it is likely to be true. Fumerton (1996: 445-446). Fumerton presents that a strict positivism leads to a rejection of religious and moral philosophy. Fumerton (1996: 445). 

A view that combines the need for empiricism as a method of finding truth and allows for non-empirical rational philosophical propositions that are also considered a form of truth, because the rational philosophical propositions are logical and cannot be reasonably contrasted by superior counter propositions, would be a view that would work with a Christian worldview. 

Perhaps a more adaptable form of logical positivism could offer this reasonable compromise position between empirical science and related views and philosophy of religion and theology. 

Rationalism is the view that unaided reason can be used in finding knowledge without the use of sense perception. Blackburn (1996: 318). 

Christian theology uses philosophical reasoning, and a priori knowledge in deducing the existence of God, and this could be considered a form of rationalism and some logical positivists could accept rationalism in conjunction with an acceptance of empirical science. A priori knowledge can be known without the use of sensory experience in the course of events in reality. Blackburn (1999: 21). 

A posteriori knowledge can be known through the use of some sensory experience, and if something is knowable A posteriori it cannot be known A priori according to Blackburn. Blackburn (1996: 21). 

John Kent states positivism is a philosophical position belonging to the empirical view according to which humankind can have no knowledge of anything but phenomena, and that is only what is apprehended by the senses empirically. Kent (1999: 454). The concept would be that positive knowledge is associated in particular with the sciences as in things must be observed and there is no questioning of knowledge beyond. Kent (1999: 454). Therefore other fields such as theology and metaphysics would be regarded as speculation. Kent (1999: 454). 

The term 'positivism' was introduced by French socialist Saint-Simon (1760-1825) and noted by his student Auguste Comte (1798-1857). Comte held that the highest or only form of knowledge is the description of sensory phenomena. Blackburn (1996: 294). This being the empirical. He held to three stages of human belief the theological, the metaphysical and the positive. It is a version of traditional empiricism. Blackburn (1996: 294). 

BLACKBURN, SIMON (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press. 

BRYMAN, ALAN (2004) Social Research Methods, Oxford, Oxford University Press. 

FUMERTON, RICHARD A. (1996) ‘Logical Positivism’ in Robert Audi (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press.

KANT, IMMANUEL (1781)(1787)(1998) Critique of Pure Reason, Translated and edited by Paul Guyer and Allen W. Wood, Cambridge University Press, Cambridge. 

KANT, IMMANUEL (1781)(1787)(1929)(2006) Critique of Pure Reason, Translated by Norman Kemp Smith, London, Macmillan. 

KANT, IMMANUEL (1788)(1997) Critique of Practical Reason, Translated by Mary Gregor (ed.), Cambridge University Press, Cambridge. 

KANT, IMMANUEL (1788)(1898)(2006) The Critique of Practical Reason, Translated by Thomas Kingsmill Abbott, London, Longmans, Green, and Co. 

KANT, IMMANUEL (1791)(2001) ‘On The Miscarriage of All Philosophical Trials in Theodicy’, in Religion and Rational Theology, Translated by George di Giovanni and Allen Wood, Cambridge, Cambridge University Press. 

KENT, JOHN (1999) ‘Positivism’, in Alan Richardson and John Bowden (eds.), New Dictionary of Christian Theology, Kent, SCM Press Ltd. 

WEIRICH, PAUL. (1996) ‘Comte, Auguste’, in Robert Audi (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press.

encyclopedia.com 

Cited 

The periodicals edited by Saint-Simon, L’industrie (1816–1818), Le politique (1819), L’organisateur (1819–1820), and Du systeme industriel (1821–1822), are often catalogued by libraries under Saint-Simon’s name. Manuel 1962 describes them as appearing intermittently, in part to evade the rules of censorship applied to serial publications, but chiefly because Saint-Simon found it difficult to raise the money necessary to publish them.

1807 Introduction aux travaux scientifiques du dix-neu-vième siècle. Paris: Scherff. 

(1813a) 1876 Memoire sur la science de l’homme. Volume 40 of Oeuvres de Saint-Simon et d’Enfantin. Paris: Dentu. 

1813b Travail sur la gravitation universelle. Paris. → No publisher given. 

(1825) 1952 New Christianity: Dialogue. Pages 81-116 in Saint-Simon, Selected Writings. Edited and translated by F. M. H. Markham. Oxford: Blackwell. → First published in French. A new French edition was published in 1943 by Aubry. 

Henri de Saint-Simon: Social Organization. New York: Harper, 1964. → Also published in 1952 by Macmillan under the title Henri de Saint-Simon: Selected Writings. 

Oeuvres de Claude-Henri de Saint-Simon. 6 vols. Paris: Éditions Anthropos, 1966. → Volumes 1-5 reprinted from Oeuvres de Saint-Simon et d’Enfantin, 1865— 1878. Volume 6 reprinted from other works. 

Oeuvres de Saint-Simon et d’Enfantin. 47 vols. Paris: Dentu, 1865–1878. → Saint-Simon’s writings are in Volumes 15, 18-23, and 37-40. 

Selected Writings. Edited and translated with an introduction by F. M. H. Markham. Oxford: Blackwell, 1952.

Stanford Encyclopedia of Philosophy: Auguste Comte First published Wed Oct 1, 2008; substantive revision Tue May 8, 2018: Bibliography

PhD: Twitter quote 79

PhD: Twitter quote 79

Photo: Toward the Fraser River, May 9, 2021 

2010 Theodicy and Practical Theology: PhD thesis, the University of Wales, Trinity Saint David, Lampeter  

Edited from PhD thesis

Twitter version I

David Ray Griffin vigorously challenges Calvinistic notions of sovereignty in regard to theodicy. Griffin (1976: 116-130). 

Twitter version II

Griffin claims that God cannot be shown to be perfectly moral for three reasons. (130). One, God cannot be understood to be morally perfect because God is an alleged deity and his morality cannot be demonstrated. Griffin (130). 

Twitter version III

Griffin claims that God cannot be shown to be perfectly moral for three reasons. (130). Two, since with a Calvininstic view God wills all things, including evil acts, God must be immoral. Griffin (130). 

Twitter version IV

Griffin claims that God cannot be shown to be perfectly moral for three reasons. (130). Three, since Calvinists believe that God bases all things on eternal decisions, God is not truly free and is therefore amoral. Griffin (130). 

Twitter version V

The Calvinist could reply to Griffin with Calvin himself in The Bondage and Liberation of the Will, that God is moral and as evil human actions occur God is willing a good thing and the sinner another. Calvin (1543)(1996: 37).

GRIFFIN, DAVID RAY (1976) God, Power, and Evil, Philadelphia, The Westminster Press.

archives search: griffin 

archives search: existence of God 

archives search: nature of God 

archives search: calvin 

archives search: compatibilism+incompatibilism 

CALVIN, JOHN (1539)(1998) The Institutes of the Christian Religion, Book II, Translated by Henry Beveridge, Grand Rapids, The Christian Classic Ethereal Library, Wheaton College. http://www.ccel.org/ccel/calvin/institutes.html 

CALVIN, JOHN (1539)(1998) The Institutes of the Christian Religion, Book IV, Translated by Henry Beveridge, Grand Rapids, The Christian Classic Ethereal Library, Wheaton College. http://www.ccel.org/ccel/calvin/institutes.html 

CALVIN, JOHN (1540)(1973) Romans and Thessalonians, Translated by Ross Mackenzie, Grand Rapids, Wm. B. Eerdmans Publishing Company. 

CALVIN, JOHN (1543)(1996) The Bondage and Liberation of the Will, Translated by G.I. Davies, Grand Rapids, Baker Book House. 

CALVIN, JOHN (1550)(1978) Concerning Scandals, Translated by John W. Fraser, Grand Rapids, William B. Eerdmans Publishing Company. 

CALVIN, JOHN (1552)(1995) Acts, Translated by Watermark, Nottingham, Crossway Books. 

CALVIN, JOHN (1553)(1952) Job, Translated by Leroy Nixon, Grand Rapids, Baker Book House. 

CALVIN, JOHN (1554)(1965) Genesis, Translated by John King, Edinburgh, The Banner of Truth Trust. 

EDWARDS, JONATHAN (1729)(2006) Sovereignty of God, New Haven, Connecticut, Jonathan Edwards Center, Yale University. 

EDWARDS, JONATHAN (1731-1733)(2006) Law of Nature, New Haven, Connecticut, Jonathan Edwards Center, Yale University. 

EDWARDS, JONATHAN (1754)(2006) Freedom of the Will, Flower Mound, Texas. Jonathanedwards.com. 

ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House. 

FEINBERG, JOHN.S. (1994) The Many Faces of Evil, Grand Rapids, Zondervan Publishing House. 

FEINBERG, JOHN.S. (2001) No One Like Him, John S. Feinberg (gen.ed.), Wheaton, Illinois, Crossway Books. 

FRAME, JOHN M. (1999) ‘The Bible on the Problem of Evil: Insights from Romans 3:1-8,21-26; 5:1-5; 8:28-39’, IIIM Magazine Online, Volume 1, Number 33, October 11 to October 17, Fern Park, Florida, Third Millennium. 

FRAME, JOHN M. (2002) The Doctrine of God, P and R Publishing, Phillipsburg, New Jersey. 

GRIFFIN, DAVID RAY (1976) God, Power, and Evil, Philadelphia, The Westminster Press.

PhD: Twitter quote 78

PhD: Twitter quote 78

P9JCTKL aerial view Lampeter 

2010 Theodicy and Practical Theology: PhD thesis, the University of Wales, Trinity Saint David, Lampeter

Another from part one of my Wales, PhD work, my MPhil thesis:

2003 The Problem of Evil: Anglican and Baptist Perspectives: MPhil thesis, Bangor University.

MPhil Full Version

Calvin stated concerning free will: If freedom is opposed to coercion, I both acknowledge and consistently maintain that choice is free and I hold anyone who thinks otherwise to be a heretic. If, I say, it were called free in this sense of not being coerced nor forcibly moved by an external impulse, but moving of its own accord, I have no objection. Calvin (1543)(1996: 68).

Human beings in Calvin’s thinking were not forced by God to sin, but God as an infinite being had and used the power to use their sin for the greater good. So to say that God willed evil for the greater good means that God could use sinful actions of others in order to accomplish his divine purpose. 

Twitter version I

Calvin stated concerning free will: If freedom is opposed to coercion, I both acknowledge and consistently maintain that choice is free and I hold anyone who thinks otherwise to be a heretic. Calvin (1543)(1996: 68).

Twitter version II

If, I say, it were called free in this sense of not being coerced nor forcibly moved by an external impulse, but moving of its own accord, I have no objection. Calvin (1543)(1996: 68).

Twitter version III

Human beings in Calvin’s thinking were not forced by God to sin, but God as an infinite being had and used the power to use their sin for the greater good.

Twitter version IV

So to say that God willed evil for the greater good means that God could use sinful actions of others in order to accomplish his divine purpose. 

CALVIN, J. (1539)(1998) Institutes of the Christian Religion, Book II. 

CALVIN, J. (1543)(1998) The Bondage and Liberation of the Will, Translated by G.I. Davies, Grand Rapids, Baker Book House. 

CALVIN, J. (1553)(1952) Job, Translated by Leroy Nixon, Grand Rapids, Baker Book House.

CALVIN, JOHN (1539)(1998) The Institutes of the Christian Religion, Book II, Translated by Henry Beveridge, Grand Rapids, The Christian Classic Ethereal Library, Wheaton College. 

CALVIN, JOHN (1539)(1998) The Institutes of the Christian Religion, Book IV, Translated by Henry Beveridge, Grand Rapids, The Christian Classic Ethereal Library, Wheaton College.

archives search: compatibilism 

Free will was one topic discussed within our Zoom meeting (s) last evening; 9:30 pm, PDT, most Saturday evenings during this pandemic.

PhD: Twitter quote 77

Photo: 20160815 

(Not bad for a few phones ago)

PhD: Twitter quote 77

archived search: theodicy

Edited from PhD thesis

Twitter version I

Hick’s approach to Scripture is overly metaphorical, and Hick's theodicy becomes hyper-speculative.

Twitter version II

Roth complains that Hick's theodicy is overly optimistic in its speculation. Roth in Davis (2001: 62). Hick (1970: 172). 

Twitter version III

John Roth correctly complains that Hick's theodicy is overly optimistic in its speculation...

HICK, JOHN (1970) Evil and The God of Love, London, The Fontana Library. 

HICK, JOHN (1978) ‘Present and Future Life’, Harvard Theological Review, Volume 71, Number 1-2, January-April, Harvard University. 

HICK, JOHN (1981) Encountering Evil, Stephen T. Davis (ed.), Atlanta, John Knox Press.

HICK, JOHN (1993) ‘Afterword’ in GEIVETT, R. DOUGLAS (1993) Evil and the Evidence for God, Philadelphia, Temple University Press. 

HICK, JOHN (1993) The Metaphor of God Incarnate, Louisville, Kentucky, John Know Press. 

HICK, JOHN (1994) Death and Eternal Life, Louisville, Kentucky, John Knox Press. 

HICK, JOHN (1999) ‘Life after Death’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press. 

ROTH, JOHN K. ‘Introduction’ (1892-1907)(1969) in The Moral Philosophy of William James, John K. Roth (ed.), Thomas Y. Crowell Company, New York. 

ROTH, JOHN K. (1981) Encountering Evil, Stephen T. Davis (ed.), Atlanta, John Knox Press.

2010 Theodicy and Practical Theology: PhD thesis, the University of Wales, Trinity Saint David, Lampeter 

PhD: Twitter quote 76

PhD: Twitter quote 76 

Photo from last evening

2010 Theodicy and Practical Theology: PhD thesis, the University of Wales, Trinity Saint David, Lampeter

From PhD

Paul Edwards (1973) explains cosmology reasons that all things come into being through other things, Edwards (1973: 377-378), and since a causal series of events cannot go back in infinity, there must be a first cause. Edwards (1973: 377-378).

Twitter version I

Paul Edwards explains cosmology reasons that all things come into being through other things, and since a causal series of events cannot go back in infinity, there must be a first cause. 

Twitter version II

Paul Edwards explains cosmology is the view that all things come into being through other things & since a causal series of events cannot go back in infinity, there is a first cause.

EDWARDS, PAUL AND ARTHUR PAP (1973)(eds.), A Modern Introduction To Philosophy, New York, The Free Press.

archives: vicious regress

archives: cosmology

PhD: Twitter quote 75

• World of Domes, Zoom meeting (s) last evening.

• Rarity one: Arne, the Norwegian Benny Hill lifting a dumbbell...

• Rarity two: A picture of me smiling with teeth...

• All that Colgate whitening toothpaste and mouthwash???

• There will never be a risk of me looking 'snow white'. 

• But they do 'shiiine' after treatment, to quote some guy from the South with a dome, on a US car wax infomercial from the 1990's.

PhD: Twitter quote 75

Edited from PhD

Twitter version 1

Edwards rejecting libertarian free will, reasoned that human choices were a result of human nature originally created by and within God’s will. The human nature now fallen. 

Twitter version II

Jonathan Edwards rejecting libertarian free will, reasoned that human choices were a result of (now fallen) human nature originally created by and within God’s will. 

Edwards (1754)(2006 2.1: 1-1-2).

EDWARDS, JONATHAN (1754)(2006) Freedom of the Will, Flower Mound, Texas. Jonathanedwards.com. 

2010 Theodicy and Practical Theology: PhD thesis, the University of Wales, Trinity Saint David, Lampeter

archived search: edwards 

---

BLACKBURN, SIMON (1996) ‘Fatalism’, in Oxford Dictionary of Philosophy, p. 137. Oxford, Oxford University Press. 

EDWARDS, JONATHAN (1729)(2006) Sovereignty of God, New Haven, Connecticut, Jonathan Edwards Center, Yale University. http://edwards.yale.edu/archive/documents/page?document_id=10817&search_id=&source_type=edited&pagenumber=1 

EDWARDS, JONATHAN (1731-1733)(2006) Law of Nature, New Haven, Connecticut, Jonathan Edwards Center, Yale University. 

EDWARDS, JONATHAN (1754)(2006) Freedom of the Will, Flower Mound, Texas. Jonathanedwards.com. 

FEINBERG, JOHN.S. (1986) Predestination and Free Will, in David Basinger and Randall Basinger (eds.), Downers Grove, Illinois, InterVarsity Press. 

FEINBERG, JOHN.S. (1994) The Many Faces of Evil, Grand Rapids, Zondervan Publishing House. 

FEINBERG, JOHN.S. (2001) No One Like Him, John S. Feinberg (gen.ed.), Wheaton, Illinois, Crossway Books.

PLANTINGA, ALVIN C. (1977)(2002) God, Freedom, and Evil, Grand Rapids, Wm. B. Eerdmans Publishing Company. 

PLANTINGA, ALVIN C. (1982) The Nature of Necessity, Oxford, Clarendon Press. 

PLANTINGA, ALVIN C. (2000) Warranted Christian Belief, Oxford, Oxford University Press. 

POJMAN, LOUIS P. (1996) Philosophy: The Quest for Truth, New York, Wadsworth Publishing Company. 

STACE, W.T. (1952)(1976) Religion and the Modern Mind, in John R. Burr and Milton Goldinger (eds), Philosophy and Contemporary Issues, London, Collier Macmillan Publishers.