By Timothy O'Connor
An expansive, but succinct, research of the Philosophy of faith – from metaphysics via theology. prepared into sections, the textual content first examines truths referring to what's attainable and what's worthwhile. those chapters lay the root for the book’s moment half – the hunt for a metaphysical framework that allows the potential for an final rationalization that's right and complete.
- A state-of-the-art scholarly paintings which engages with the conventional metaphysician’s quest for a real final clarification of the main basic gains of the realm we inhabit
- Develops an unique view about the epistemology and metaphysics of modality, or truths relating what's attainable or necessary
- Applies this framework to a re-evaluation of the cosmological argument for theism
- Defends a singular model of the Leibnizian cosmological argument
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Additional info for Theism and Ultimate Explanation: The Necessary Shape of Contingency
Even when imagination of a p-verifying totality is employed, what may be in dispute is whether a situation that is more or less determinately represented in one’s imagination is possible. 1 One can hardly see that it is, given that almost all of its details are not represented. It may be that unrepresented matters Yablo himself would judge to be “visibly irrelevant” to p’s possibility are not so in fact. ) Such disputes do not turn on empirical matters or imaginative failures or confusions, but are instead theoretical in nature, concerning the truth or falsity of candidate necessity principles.
Some complex states of affairs are treated as overlapping. To get the basic picture, think of the world on a logical atomist model, though Armstrong is officially neutral on this matter. Here there will be atomic states of affairs that do not admit of further decomposition. ) Armstrong then treats possibility in terms of consistent combinations from among actual states of affairs. Given Independence, the scope of consistency is quite wide. Corresponding to every form-respecting mereological sum of actual states of affairs and their constituent universals and particulars, there is a possibility.
I turn to a couple epistemological criticisms. If Armstrong were able to achieve his reductionist ambition of analyzing what possibility is, it is hard to see why we should feel constrained to believe that truths concerning this world are wholly consistent. There would be no fundamentally normative fact underwriting the consistency of the world. The hypothesis that it is so would seem just that: a hypothesis. Secondly, I suggest that however successful Armstrong is in allowing a place for modal claims consistent with strong actualist scruples, his account makes them insignificant.