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Hacinebioglu, Ismail Latif. "The logical foundations of the cosmological arguments for the existence of God." Thesis, University of Wales Trinity Saint David, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683293.
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Houston, Emma. "The Refutation of Existing Proofs for the Existence of God and the Continued Search for a Valid Proof of the Existence of God: A Defense and Interpretation of Kant." Scholarship @ Claremont, 2019. https://scholarship.claremont.edu/cmc_theses/2113.
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In this thesis, I use Kant's Transcendental Ideal and Fourth Antinomy in the Critique of Pure Reason as a bedrock to understand mistakes in popular spatio-temporal and transcendental proofs for the existence of God and develop a discussion of the necessity of the continued search for, and potential foundation of, an alternative proof of the existence of God. I will first attempt to instill the thought of the necessity of a commitment to the idea of the existence of God. I will then explain and clarify a) the three transcendental proofs for the existence of God and b) what I take to be Kant’s most relevant and substantive refutations of these proofs. After, I will explain and clarify Kant’s perceived failure of spatio-temporal proofs. I then summarize what I consider to be most grave failure of the transcendental proof. Finally, I will assume Kant’s refutation of the ontological proof to be a metaphysical failure and discuss potential solutions to the current issues of proofs for the existence of God.
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Maboungou, Christophe Westar. "Les relectures de l'argument ontologique dans L'Action de Maurice Blondel (1861-1949) : enjeux et originalité." Thesis, Université Grenoble Alpes (ComUE), 2015. http://www.theses.fr/2015GREAP001.
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Cette thèse se fixe comme tâche d’examiner la manière originale et inédite par laquelle Maurice Blondel revisite les preuves classiques de l’existence de Dieu, principalement, l’argument ontologique. Cet argument occupe, chez notre auteur, une place prépondérante, et constitue un moment essentiel dans le développement de sa doctrine. C’est une approche qui se comprend comme un retour à une doctrine ancienne (Cf. l’argument d’Anselme), mais en même temps comme une élaboration originale. De ce point de vue, la lecture suivie de L’Action laisse entrevoir trois axes d’interprétations de l’argument ontologique que notre thèse entend mettre en lumière.D’abord, Blondel relit les preuves de l’existence de Dieu dans la perspective de la dialectique de la volonté dont elles amorcent le « troisième moment » conflictuel, avant que le conflit ne se résolve en alternative ou en option. Car, il y a toujours une inadéquation entre ce qui est voulu et le dynamisme qui, en nous, est le principe du vouloir c’est-à-dire entre ce qu’il appelle la volonté voulue et la volonté voulante. En conséquence, c’est en vue de l’Unique nécessaire que Blondel ébauche une synergie des preuves et renouvelle, en quelque sorte, l’argument ontologique pour montrer que chaque homme y est inévitablement embarqué.Ensuite le recours « à un inconnu inaccessible, dont la présence est pourtant pressentie sans être encore reconnue » ou la référence explicite à des expressions apophatiques pour parler de l’Être ou de l’Absolu manifeste clairement un recours symptomatique à la théologie négative comme il le reconnaît, à la suite du Pseudo-Denys que « l’affirmation est moins juste, et la négation plus vraie », et d’autant plus qu’il ajoute : « c’est le néant qui le confesse ». Or, cette donnée n’affaiblit en rien la pertinence de la preuve, car Blondel en fait une véritable expérience spirituelle.Enfin la conséquence qu’il tire de cette relecture, en insistant sur la portée philosophique de l’option, constitue le lieu privilégié qui confirme bien que cette approche n’a pas pour visée la pleine possession de l’Être, mais une ouverture, une préparation nécessaire de notre indigence à admettre et à affirmer cette existence de Dieu. Car, pour chaque existence, « cette preuve est, moins une vue qu’une vie » et que suivant une influence de la preuve cartésienne « celle-ci n’est absolue que là où il y a idée parfaite de la perfection même, là où l’essence est réelle et l’existence idéale. Dans ces conditions, l’idée de Dieu, de l’Être est comme réfractée, conditionnée, obscurcie par notre imperfection. Cependant, elle nous contraint à affirmer, du lieu où somme toute elle n’est pas, sa réalité, sa perfection.À partir d’une reconsidération des articulations de la preuve dans L’Action, notre thèse aura eu comme tâche d’élucider la portée et la pertinence de ces trois axes qui constituent l’originalité de la lecture blondélienne de l’argument ontologiqueThis thesis has set itself the task of reviewing the new and original way in which Maurice Blondel revisits the classic proofs of God’s existence, mainly, the ontological argument. This argument holds, in our author, a prominent place, and is a key moment in the development of his doctrine. It is an approach that makes sense as a return to an old doctrine (See the Anselm’s argument ), but at the same time as an original development. From this point of view, reading followed by L’Action suggests three lines of interpretations of the ontological argument that our thesis intends to highlight.Firstly, Blondel reread the proofs of God’s existence from the perspective of the dialectic of the will they begin the third time conflict before the conflict will be resolved in alternative or optional. Because, there is always a mismatch between what is wanted and dynamism which, in us, is the principle of the will that is to say between what he calls the necessary will and determination voulante. Consequently, it is for the One need Blondel draft synergy evidence and renewed, in a way, the ontological argument to show that every man is inevitably embedded.Then use an inaccessible stranger, whose presence is sensed without being yet still recognized or the explicit reference to apophatiques expressions to speak of Being or the Absolute manifests clearly symptomatic use of negative theology as acknowledges, following the Pseudo-Dionysius that “the statement is less just, and truest denial”, and especially as he adds, “ it is the nothingness that confess.” However , this data does not weaken in any way the relevance of the evidence , because Blondel makes a truly spiritual experience.Finally he draws the consequence of this replay, emphasizing the philosophical significance of the option, which is the central authority confirms that this approach has not referred to the full possession of Being, but an opening, a necessary preparation to admit our poverty and affirm the existence of God. For each existence, " the evidence is less a view that a life " and following the influence of the Cartesian evidence " it is absolute that where there is perfect idea of perfection , there where gasoline is real and the ideal existence . In these circumstances, the idea of God, of Being is refracted as conditioned , darkened by our imperfection . However, it forces us to state , after all, the place where it is not , its reality, its perfection.From a reconsideration of the joints of proof in L'Action, our thesis has had the task of clarifying the scope and relevance of these three areas which constitute the originality of the Blondel reading the ontological argument
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Siqueira, Cassiano Medeiros. "Deus e o primeiro motor movente : uma análise lógica da primeira via de Tomás de Aquino." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2012. http://hdl.handle.net/10183/71940.
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Entre as cinco provas da existência de Deus que Tomás de Aquino apresentou na Summa Theologiae, sobressai a chamada “primeira via”, considerada pelo autor como a “mais manifesta”. Esta dissertação formaliza-a em lógica quantificacional, explicitando cada uma das inferências a fim de julgar sua validade e correção. Depois de explicadas as teses metafísicas que constituem o cenário da discussão — como a doutrina aristotélica das quatro causas e as distinções entre substância e acidente, ato e potência —, são examinadas as objeções de Anthony Kenny (1969) e as sugestões interpretativas de John Wippel (2000) em defesa do raciocínio de Tomás. Mostra-se que a primeira parte, que procura demonstrar a irreflexividade do movimento, é um argumento válido, mas incorreto, por conter uma premissa falsa: aquela que afirma sem restrições a atualidade do movente. Já a segunda parte, o argumento contra o regresso infinito, contém uma ambiguidade que o deixa diante de duas alternativas: ou se trata de uma petição de princípio ou de uma falácia de equivocidade. Dado o fracasso material e formal da prova, é proposta finalmente uma abordagem não-dedutiva do problema.Among the five proofs of God’s existence presented by Thomas Aquinas in his Summa Theologiae, the so-called "first way" stands out, for being considered by the author as the "most obvious" one. This dissertation formalizes it in quantificational logic, explaining each of the inferences in order to assess its validity and soundness. After explaining the metaphysical theses that provide the backdrop for the discussion — as the doctrine of the four Aristotelian causes and the distinctions between substance and accident, act and potency — it considers the objections of Anthony Kenny (1969) and interpretive suggestions of John Wippel (2000) in defense of Thomas’ reasoning. It is shown that the first part, which seeks to demonstrate the non-reflexivity of movement, is a valid argument, but unsound, because it contains a false premise: the one that states the mover’s actuality without restrictions. The second part, the argument against the infinite regress, contains an ambiguity that leaves you faced with two alternatives: either it begs the question or it is a fallacy of equivocation. Given the material and formal failure of the proof, a non-deductive approach to the problem is finally proposed.
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VETTORELLO, LUCA. "L'UNUM ARGUMENTUM DI SANT'ANSELMO. ALLA RICERCA DELL'INTERPRETAZIONE AUTENTICA DELLA PROVA ANSELMIANA DELL'ESISTENZA DI DIO." Doctoral thesis, Università Cattolica del Sacro Cuore, 2014. http://hdl.handle.net/10280/5454.
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Contro l’argomento anselmiano del Proslogion sono state sollevate varie obiezioni, come quelle, molto note, di Gaunilone, di san Tommaso e di Kant. In questo saggio si sostiene la tesi che tutte queste critiche si basano fondamentalmente su una interpretazione imprecisa del testo di Anselmo che, se correttamente letto, ne risulta invece al riparo.
Viene quindi offerta una nuova lettura dell’unum argumentum, con la quale, ricercandone lo spirito originario e più autentico, viene messa in risalto innanzitutto la sua struttura formale di dimostrazione per assurdo, illustrando in secondo luogo l’importante rapporto di complementarità che lega questa tipologia di prova a quelle strutturate in modo diverso, che procedono cioè a posteriori per costruzione diretta.Many important Authors – as Gaunilo, Thomas Aquinas and Kant – have brought many well-known objections against the anselmian argument. This paper proposes the thesis that all these objections are based on an inaccurate interpretation of the Proslogion: in fact, an in-depth analysis of the text shows its fully validity. Therefore, it is offered a new reading of the anselmian argument, that looks for its original and authentic sense: firstly, it is enlightened its formal structure of proof by contradiction, and secondly it is showed its important complementary relationship with the other kind of a posteriori proofs.
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Durston, Kirk. "Apparently unjustified evil and the existence of God." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/mq23293.pdf.
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Holt, William Ian. "Proof of Existence and Uniqueness of Simple Root Systems, Clarified." OpenSIUC, 2020. https://opensiuc.lib.siu.edu/theses/2797.
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Humphreys (1990) defines a simple root system for a finite reflection group which is an important concept fundamental to the understanding of reflection groups as well as Coxeter complexes and Coxeter groups. The proof that Humphreys uses to establish the existence and uniqueness of these systems follows an indirect method that left portions of the proof as exercises to the reader. I present a more complete and direct proof using different organization and methods.
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Kessler, Volker. "Ist die Existenz Gottes beweisbar? Eine interdisziplinäre Untersuchung von neuen Gottesbeweisen = Can we prove that God exists? : An interdisciplinary investigation of new theistic proofs /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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Chan, Man Ho. "The fine-tuned universe and the existence of God." HKBU Institutional Repository, 2017. https://repository.hkbu.edu.hk/etd_oa/447.
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Recent research in science indicates that we are living in a fine-tuned universe. Only a very small parameter space of universal fundamental constants in Physics is congenial for the existence of life. Moreover, recent studies in Biological evolution also reveal that fine-tuning did exist in the evolution. It seems that we are so lucky to exist as all universal fundamental constants and life-permitting factors really fall into such a very small life-allowing region. This problem is known as the fine-tuning problem. Does this phenomenon need an explanation? Can the fine-tuning problem point to the existence of God? Modern Science invokes the idea of multiverse to address the fine-tuning problem. Some scientists suggest that each universe in a set of infinitely many universes contains a typical set of fundamental constants. We should not be surprised why our universe is fine-tuned because we would not exist if the constants are not the life-allowed values. Some suggest that the existence of God can explain this fine-tuning problem. The naturalistic multiverse theory and the existence of God are the two most robust proposals to address the fine-tuning problem. Moreover, some argue that the fine-tuning problem is not real because we are just subject to observational selection effect. In this thesis, I will provide a comprehensive discussion on the fine-tuning phenomena in our universe. In particular, I will use the confirmation principle and the inference to the best explanation simultaneously to evaluate different hypotheses in a more systematic way and give some of the new and updated scientific and philosophical arguments to respond to the recent criticisms of the fine-tuning arguments. I conclude that the theistic hypothesis is the best among all to address the fine-tuning problem.
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Shrock, Christopher A. "C. S. Lewis's moral argument for the existence of God." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p018-0109.
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Kennard, Douglas W. "An ontological argument for the existence of a maximally great being." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
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Ellis, Brannon E. "God of himself : John Calvin, classical trinitarianism and the self-existence of the Son of God." Thesis, University of Aberdeen, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.540330.
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This thesis investigates several basic issues in Trinitarian theological formulation, in light of and in dialogue with John Calvin’s affirmation of the essential self-existence of God the Son, and the various approaches to endorsing or denying the legitimacy of such ‘autothean’ language in the Reformation and post-Reformation eras. My aim is to explain the historical and theological significance and to explore the constructive implications of Calvin’s ‘complex solidarity’ with the classical tradition in his approach to thinking and speaking of the Triune God, in light of and in dialogue with these debates centring on the bundle of themes – the divine processions and consubstantiality – at the heart of the doctrine of the Trinity. Chapter 1 is a discussion of Calvin’s doctrine of the Trinity in the 1559 Institutes. In Chapter 2, I take up the controversies that form the context of Calvin’s autothean language, discussing those during his lifetime, first with Trinitarians and then with anti-Trinitarians. Chapter 3 is my attempt to make theological sense of the historical shape of these debates, as well as the various approaches that arose after Calvin’s time, through offering an account of the role of the doctrine of eternal generation in classical Trinitarian theology. The aim is a faithful interpretation of the significance of the autothean controversies through grasping the complex of assumptions, convictions and claims at their heart, the theological shape of which I go on to consider throughout Chapters 4 and 5. Chapter 6, finally, is an initial foray into some further applications and implications of a Calvinian approach to thinking and speaking of the Triune God according to how he has given himself to be known, at this crucial nexus between Unity and Trinity.
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Adouhane, Yamina. "Une critique aš‘arite post-rušdienne de la cosmologie d’Avicenne : traduction et commentaire de la Quintessence des Intellects d’Abū al-Haǧǧāǧ al-Miklātī (m.1229)." Thesis, Paris, Ecole normale supérieure, 2015. http://www.theses.fr/2015ENSU0048/document.
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Cette thèse contient un commentaire et une traduction complète d’un ouvrage polémique peu connu intitulé "La Quintessence des intellects en vue de réfuter les philosophes en matière de science des fondements (Lubāb al-‘uqūl fī al-radd ‘alā al-falāsifa fī ‘ilm al-uṣūl)". L’auteur, Abū al-Ḥaǧǧāǧ al-Miklātī, est un théologien aš‘arite de la deuxième moitié du XIIème siècle et du premier tiers du XIIIème, qui évolue entre le Maroc actuel et l’Andalousie musulmane. Il se situe à un moment clé de l’histoire de la pensée andalouse : celui de la condamnation de la philosophie en général et de celle d’Averroès en particulier. Par les usages variés qu’il fait de l’oeuvre rušdienne, al-Miklātī est un témoin rare à la fois de la réception d’Averroès par ses coreligionnaires et de ce que pouvait être l’opposition théologique que combattait Ibn Rušd. La cible principale de sa réfutation n’est toutefois pas le Cordouan mais bien Avicenne, incarnation à cette période de la falsafa. Al-Miklātī est par là pleinement l’héritier de l’aš‘arisme post-avicennien et l’influence d’al-Ğuwaynī, d’al-Ġazālī et d’al-Šahrastānī est manifeste. Pour mener à bien sa réfutation, al-Miklātī n’hésite pas à se servir d’Averroès, autre grand critique – bien que pour des raisons opposées – du philosophe persan. C’est ainsi que l’auteur de la Quintessence des Intellects reprend la présentation du système avicennien qu’il trouve dans le traité d’Averroès Sur le Premier Moteur, perdu aujourd’hui, nous offrant par là deux passages cruciaux pour la compréhension de la controverse qui opposa ce dernier à Avicenne concernant la preuve de l’existence de DieuThis PhD thesis is composed of a commentary and a full translation of a polemic work entitled The Quintessence of the intellects in response to philosophers on the science of principles (Lubāb al-‘uqūl fī al-radd ‘alā al-falāsifa fī ‘ilm al-uṣūl). The author, Abū al-Ḥaǧǧāǧ al-Miklātī, is an Aš‘arite theologian of the second half of the XIIth century, first third of the XIIIth, who evolved between present-day Morocco and Muslim Andalusia. He lives at a key point in the history of the Andalusian thought: that of the condemnation of philosophy in general and Averroes’ philosophy in particular. Through the various uses he makes of Averroes’ works, al-Miklātī is a rare witness of both the reception of the former by his own co-religionists and of the kind of theologians whom he must have been confronting. However, the main target of al-Miklātī’s refutation is not Averroes but Avicenna, who is at the time the incarnation of falsafa. In this sense, al-Miklātī is a true heir of post-Avicennian Aš‘arism and the influence of al-Ğuwaynī, al-Ġazālī and al-Šahrastānī is undeniable. To accomplish his refutation, he does not hesitate to use Averroes, another great critique – though for opposite reasons – of the Persian philosopher. He quotes the presentation of the Avicennian system he finds in Averroes’ treatise On the First Mover, which is lost today, thus offering us two crucial passages for the understanding of the controversy that opposed Averroes to Avicenna on the proof of God’s existence
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Yaran, Cafer. "The argument from design in contemporary thought." Thesis, University of Wales Trinity Saint David, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683118.
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Spiegel, David L. "Extrinsic interest and value an argument for the existence of God /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.
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Harrelson, Kevin Joseph. "Hegel's Defense of the Ontological Argument for the Existence of God." UKnowledge, 2004. https://uknowledge.uky.edu/philosophy_etds/22.
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The following dissertation is a study of the "ontological proof' for God's existence, specifically of the controversy concerning this proof from the seventeenth through the nineteenth centuries. As the title indicates, the primary theme is Hegel's defense and reformulation of the proof. I argue for a metaphysical interpretation of Hegel's Science of Logic, by showing that one of Hegel's chief goals in the Logic is to provide a demonstration for the thesis that "necessary existence belongs to God's nature." I conclude that while Hegel offers a coherent and informative account of this thesis, his analysis does not overcome one of the principal shortcomings of the ontological proof, namely, that the argument involves an appeal to intuition. The ontological proof is thus, if in some sense valid, not persuasive.
The discussion of Hegel is preceded by a detailed analysis of Descartes' formulation of the proof. I argue that Descartes consistently defends his argument by appealing to metaphysical and epistemological doctrines as premises, so that the proof represents a conclusion of his entire philosophical system. I also provide a lengthy treatment of Kant's objections to the proof, and I conclude (1) that most of his arguments are repetitions of older objections and (2) that even his best arguments are question-begging. I show that Hegel sides with Descartes, and against Kant, on every relevant issue, and that Hegel's metaphysical system brings Descartes' assumptions to their ultimate consequences.
In the concluding chapters I examine some of the problems that underlie the theoretical philosophies of Kant and Hegel. I argue that Hegel fails to show that Kant's philosophy is self-refuting, and that Kant's critique of the ontological argument is consistent with the basic principles of his philosophy. The shortcoming of Kant's view is merely that he fails to justify some of those principles. In the final chapter I argue that any transcendental critique of the ontological argument, or of metaphysics in general, is doomed to failure.
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Couser, Greg A. "God and Christian existence in 1 and 2 Timothy and Titus." Thesis, University of Aberdeen, 1992. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU044211.
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The present study is a comprehensive examination of the statements about God in 1 Timothy, 2 Timothy, and Titus to redress their neglect and to attempt to resolve questions concerning their nature, their function, and the conception of God which lies behind them. In chaps. 2-4 we make a careful contextual study of the way the author speaks about God. The letters are addressed individually to avoid blurring distinctions between them or neglecting individual emphases. The theo-logical statements are grouped according to common forms or motifs. However, singular statements are also addressed. These letters reveal that the author incorporated OT tradition as mediated via the LXX and wider circles of Hellenistic Judaism, the Jesus tradition, and Pauline Tradition within an overall Pauline soteriological framework. Where statements about God occur, they serve to ground the ethical admonitions; theology interpenetrates ethics. Also, his constant stress upon the nature of God's saving work in Christ counters the heresy which the author understands to be distorting God's saving plan. Thus, the author's focus upon God and Saviour and the way he saves fulfils hortatory and polemical aims. He conceives of God as both transcendent and personal. He sits enthroned over the power structures of the cosmos, yet he is also actively and directly involved in the world toward the execution of his saving purposes. Finally, the examination addresses questions concerning the uniqueness of the author's terminology and its relation to the heterodoxy envisioned. Arguments for the use of traditional concepts selected and molded within the Ephesian community against an Ephesus-based Christian group are presented as a possible basis for the terminology used. Lastly, we suggest that the soteriological focus and the way the author speaks of God's saving work reflect a pointed response to a heresy which was perverting God's saving plan.
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Beckman, Emma. "Richard Swinburne's Inductive Argument for the Existence of God – A Critical Analysis." Thesis, Linköping University, Department of Culture and Communication, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-17319.
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This essay discusses and criticizes Richard Swinburne's inductive argument for the existence of God. In his The Existence of God, Swinburne aims at showing that the existence of God is more probable than not. This is an argument taking into consideration the premises of all traditional arguments for the existence of God. Swinburne uses the phenomena and events that constitute the premises of these arguments as evidence in an attempt to show that his hypothesis is more probably true than nor. Swinburne pursues this task by way of applying Bayes' theorem. The aim of this essay is normative - to judge the strength of Swinburne's argument for the existence of God. My primary objections towards Swinburne is that he professes a subjective concept of probability, that he relies too heavily on simplicity as a virtue of plausible and probable hypotheses and that his concept of God involves an incoherent picture of God's nature. I question not only the actual success of Swinburne's project but what his argument, if it had been successful, would have been able to establish.
Denna uppsats diskuterar och kritiserar Richard Swinburne's induktiva argument för Guds existens. I sin The Existence of God, försöker Swinburne visa att Guds existens är mer trolig än inte. Detta argument tar alla traditionella argument för Guds existens i beräknande.. Swinburne använder de fenomen och händelser som utgör premisser för dessa argument som bevis i ett försök att visa att hans hypotes är mer trolig än inte. Han genomför detta genom att använda sig av Bayes teorem. Syftet med denna uppsats är normativt - att bedöma styrkan I Swinburnes argument för Guds existens. Mina primära invändningar mot Swinburne är att han använder sig av ett subjektivt sannolikhetsbegrepp, att han förlitar sig allt för starkt på enkelhet som en förklaringsmässig dygd och att hans Gudsbegrepp inbegriper en inkoherent bild av Guds natur. Jag ifrågasätter den faktiska framgången i Swinburnes projekt, och även vad Swinburne hade kunnat fastställa om hans projekt hade varit framgångsrikt.
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Prevost, Robert. "Theism as an explanatory hypothesis : Richard Swinburne on the existence of God." Thesis, University of Oxford, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.328991.
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Gok, Hakan. "Saīd Nursi's arguments for the existence of God in Risāle-i Nur." Thesis, Durham University, 2015. http://etheses.dur.ac.uk/10994/.
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This dissertation examines the philosophical and theological writings of Saīd Nursi (1877–1960) entitled Risāle-i Nur (Epistles of Light), and presents a critical analysis of his arguments for the existence of God. Although certain aspects of Nursi’s writings have been studied at various academic levels, his ways of arguing for the existence of God, and defending his position against the sceptics have not been studied at doctoral level. Therefore, the objective of this study is to understand Nursi’s arguments, then try locate him among other philosophers and scholars and bring out into light his original viewpoints in this context. The thesis consists of six chapters. Chapter 1 presents the historical background and the overview of main theistic arguments from the Christian, Islamic and Jewish points of views concerning God’s existence. The theistic arguments analysed are: the ontological arguments, the cosmological arguments, including the kalām cosmological arguments, the teleological arguments, which are also known as arguments to or arguments from apparent design, the arguments from morality and conscience, and, finally, the arguments from miracles and religious experience. Counter-arguments to the theistic arguments posed by the sceptics are also examined such as problem of evil, the problem of Hell, and the poor design arguments. In this chapter, we also aim to sum up some of the chief arguments in order to prepare some basis for this study. These arguments are analysed from Nursian viewpoint in later chapters. Chapter 2 provides an overview of the life and thoughts of Saīd Nursi and explores how and why his discourse changed from political activism into that of intellectual and spiritual life. Certain terminologies that have been developed by Nursi are discussed here. The Ensuing four Chapters, from 3 to 6 analyse four different arguments employed by Saīd Nursi’s for the existence and the unity of God (tawḥīd). The first argument, ‘the great book of the universe’, which is, in modern philosophy, the equivalent of the design argument is discussed in Chapter 3. Chapter 4 examines the second argument which Nursi calls the argument from prophethood (nubuwwah), with a particular focus on Prophet Muḥammad. Chapter 5 deals with the third argument, i.e. from Scriptures (waḥy), with the Qur’ān as the main focus. Finally, Chapter 6 discusses Nursi’s fourth argument that is conscience (wijdān) and the primordial human nature (fıṭrat-ı bashar). In addition, the critics posed specially by the atheist and the sceptics are subjected to an evaluation from Nursi’s perspective. Darwinian theory of evolution as an alternative to creation, criticisms to the Qur’ān and the Prophet Muḥammad, and philosophical issues such as the problem of evil and hell are among the challenges to which Nursi responds. The thesis concludes that Nursi’s first three arguments i.e. the design argument, the argument from prophethood and the argument from scriptures, despite certain different interpretations by Nursi, seem to be a continuations of the traditional argument. However, Nursi’s originality lays in his moral argument or the argument, namely, the argument from primordial human nature.
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Ratnayake, Yohan. "PKI based Encryption for Document Sharing, Optimized Storage, and Proof of Existence in the Cloud." Thesis, KTH, Skolan för informations- och kommunikationsteknik (ICT), 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:kth:diva-182906.
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Lee, Myung Woong. "Arguments for the existence of God in Anselm's Proslogion chapter II and III." Thesis, University of Glasgow, 1989. http://theses.gla.ac.uk/5337/.
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Anselm's argument for the existence of God in Proslogion Chap.II starts from the contention that 'lq when a Fool hears 'something-than-which-nothing-greater-can-be-thought', he understands what he hears, and what he understands is in his mind. This is a special feature of the Pros.II argument which distinguishes the argument from other ontological arguments set up by, for example, Descartes and Leibniz. This is also the context which makes semantics necessary for evaluation of the argument. It is quite natural to ask 'lq What is understood by the Fool, and what is in his mind? It is essential for a proper consideration of the argument to identify the object which is understood by the Fool, and so, is in his mind. A semantics gives answers to the questions of 'lq What the Fool understands? and 'lq What is in the Fool's mind? If we choose a semantics as a meta-theory to interpret the Pros.II argument, it makes an effective guide to identify the object. It is a necessary condition for a proper evaluation of the Pros.II argument to fix our universe of discourse, especially since, in the argument, we are involved in such talk about existing objects as Anselm's contention that 'when a Fool hears 'something-than-which-nothing-greater-can-be-thought', he understands what he hears, and what he understands is in his mind. The ontology to which a semantic theory commits us will be accepted as our scope of objects when we introduce our semantic theory to interpret the Pros.II argument, and this ontological boundary constrains us to identify the object in a certain way. Consistent application of an ontology, most of all, is needed for the evaluation of the logical validity of an argument. If we take Frege's three-level semantics, we are ontologically committed to intensional entities, like meaning, as well as extensional entities. Sluga contends that Frege's anti-psychologism for meanings should not be interpreted as vindicating reification of intensional entities in relation to Frege's contextualism, that Frege's anti-psychologism with his contextualism is nothing but a linguistic version of Kantian philosophy for the transcendental unity of a judgement. There is, however, another possible interpretation of Frege's contextualism. According to Dummett, the significance of Frege's contextualism must be understood as a way of explanation for a word's having meaning. If Dummett's view is cogent, we could say that Frege's contextualism does not prevent our interpreting his semantics as being committed to intensional entities. We need not worry that Frege's over all semantics, especially with his contextualism, would internally deny the ontological interpretation of his theory. We see Anselm's argument for the existence of God in Pros.II is an invalid argument if we introduce Frege's three-level semantics, i.e. if we acknowledge meanings of words as entities in our universe of discourse. We can also employ extensional semantics for the interpretation of the Pros.II argument. According to extensionalists, like Quine and Kripke, we need not assume intensional entities, like meaning, to be part of our ontological domain. They argue that we can employ our language well enough without assuming intensional entities. If we choose extensional semantics as a meta-theory to interpret the Pros.II argument, it commits us only to extensional entities as objects in the Universe of our interpretation. In Sections 1.4 and 1.5, I show that extensional semantics makes the Pros.II argument a valid argument for the existence of God. 'lq Necessary existence is the central concept of Anselm's argument for the existence of God in Proslogion Chap.III. It has been said that, even if the argument is formally valid, it cannot stand as a valid argument for the existence of God, since 'lq necessary existence is an absurd concept like 'lq round square. And further that even if there is a meaningful combination of concepts for 'lq necessary existence, it cannot quality as a subject of an a priori argument. As objections to the interpretations which make the Pros.III argument valid, it has been argued that even if there is a concept of 'lq necessary existence which is meaningful and there is another concept of 'lq necessary existence which is suitable as a subject of an a priori argument, there is no concept of 'lq necessary existence which is meaningful and at the same time suitable as a subject of an a priori argument. In Chap.2 and Chap.3, I try to show that there can be concepts of 'lq necessary existence which are proof against these objections. Anselm's arguments for the existence of God in Proslogian Chap.II and Chap.III are logically valid arguments on some logical principles. Some fideists, K. Barth, for example, argue that Anselm's arguments for the existence of God in Proslogion are not proofs for the existence of God even if they are logically valid arguments. I raise the question how this attitude could be possible, in Chap.4 and Chap.5. Barth's fideistic interpretation of Anselm's Proslogion arguments does not find any flaw in the validity of the arguments, and it accepts the meaningfulness and truth of the premises even to the fool in Proslogion. If this is the case, i.e. if Barth's interpretation accepts the validity of the arguments and the truth of the premises, I raise the question, how can the arguments not be interpreted as proofs for the existence of God? How is it possible that the function of the arguments is not that of proving the existence of God? According to Wittgensteinian fideism, premises in the arguments should not be intelligible to those who do not believe in God's existence already, and so the real function of the arguments is the elucidation, the understanding of believer's belief, rather than proving articles of belief to unbelievers. Barth's fideistic interpretation of the arguments, however, fully recognizes the meaningfulness and truth of the premises in the arguments as well as the validity of the arguments. I argue that there could be a justification for the Barthian fideism. As Malcolm notices, there are still atheists who understand Anselm's arguments as valid, but the only possibility for the people who recognize the validity of Anselm's arguments still to remain atheists has been thought to be to challenge the truth of premises employed in the arguments. Now, of the atheistic possibility, we can change the direction of our attention, that is, to the question about the function of a logically valid argument itself. What has not been thought of in relation to Anselm's arguments is the significance of logical truth or the logical validity of an argument. We have not asked such questions as 'lq What does a logical truth say? and 'lq What does a logically valid argument guarantee with true premises? Let us assume that even the premises are accepted by atheists. Do they all convert to theism? If that were so, the disagreement between atheist and believer over the ontological arguments should turn only on the truth of premises. If that is not so, there is some point in raising this other question. If there are people who, recognizing the premises and validity of an argument, are still reluctant to accept the conclusion, we have reason to question the function of a valid argument. I argue that there is a way of being consistently reasonable while accepting the premises and the validity of the ontological arguments and yet remaining an atheist or an agnostic.
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Viswanathan, K. S. "Existence after the God-man : Kierkegaard, Wittgenstein, and the paradox of Christian truth." Thesis, University of Essex, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.296576.
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Kerbs, Raúl. "Silence and the discoursive existence of God in Paul Ricoeur's hermeneuticsof religious discourse." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2013. http://repositorio.pucp.edu.pe/index/handle/123456789/112879.
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The paper analyzes the status of God's existence in Ricoeur's thought. This question emerges from the central character of language in religious experience and the reference to God in Ricoeur's hermeneutics.The A. examines whether in Ricoeur God has a discursive existence. S!nce this hypothesis presupposes that there is no place for silence at the word's origin,dueto God's existence being always related to language, this supposition is also examined. The A. wishes to support the idea that silence is always given in and by language. Consequently, the arguments favor God's discursive existence in the hermeneutics of Ricoeur's religious discourse.Se trata de analizar la cuestión del estatuto que tiene la existencia de Dios en el pensamiento de Ricoeur. La cuestión se origina en la centralidad de la idea de la lingüisticidad de la experiencia religiosa y de la referencia a Dios en la hermenéutica ricoeuriana. Se examina la posibilidad de afirmar que en Ricoeur Dios tiene una existencia discursiva. Como esta hipótesis debe manejar el supuesto de que no hay lugar para el silencio en el origen de la palabra, porque la existencia de Dios está siempre vinculada con el lenguaje, también se examina este supuesto. Se trata de apoyar la idea de que el silencio siempre se da en y por el lenguaje, por lo cual también se argumenta en favor de la existencia discursiva de Dios en la hermenéutica del discurso religioso de Ricoeur.
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SILVA, JOAO ANDRE FERNANDES DA. "THE TESTS OF THE EXISTENCE OF GOD IN THE METAPHYSICAL MEDITATIONS OF RENÉ DESCARTES." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2004. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=6393@1.
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COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIORO objetivo desta dissertação foi o de analisar as três demonstrações da existência de Deus nas Meditações Metafísicas de René Descartes. Ela contém três capítulos. No primeiro, tratamos de forma geral do método de Descartes, tendo a intenção de mostrar que este mesmo método será aplicado às Meditações Metafísicas influenciando em grande medida as provas da existência de Deus. No segundo capítulo, já no interior das Meditações Metafísicas, nos detemos na análise da dúvida metódica e do cogito. Estes dois temas são os antecedentes fundamentais para as provas da existência de Deus, na medida em que, através da dúvida, é vedado o recurso ao conhecimento dos seres materiais e à própria Natureza e, através do cogito, é descoberta a única via possível para se chegar a Deus. No terceiro e último capítulo, apresentamos a primeira, a segunda e a terceira prova da existência de Deus. Em todas essas três provas o nó da questão foi a aplicação do principio de causalidade especificado na forma da causalidade eficiente. Na primeira prova, Deus é inferido como causa eficiente de sua idéia presente no intelecto humano. Na segunda, Deus é provado como causa do próprio intelecto que tem sua idéia. Por fim, na última prova, Deus é concebido como causa formal e eficiente de si mesmo.
The objective of this dissertation was to analyze three demonstrations of the existence of God in the Metaphysical Meditations of René Descartes. It contains three chapters. In the first one, we deal with general form of the method of Descartes, having the intention to show that this method will be applied to the Metaphysical Meditations influencing significantly on the tests of the existence of God. In the second chapter, where we are already talking about the Metaphysical Meditations, we withhold them in the analysis of the methodical doubt and cogitation. These two subjects are the basic antecedents for the tests of the existence of God, while through the doubt the resource to the knowledge of material beings and to the proper Nature is forbidden, and through the cogitation is discovered the only possible way to reach the God. In the third and last chapter, we present the first one, the second and third test of the existence of God. In all these three tests the main question was the application of beginning of specified cause to the form of the efficient cause. In the first test, God is inferred as the efficient cause of its present idea in the human intellect. In second, God is proven as a cause of the proper intellect that has its idea. Finally, in the last test, God is conceived as a formal and efficient cause of itself.
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Erlwein, Hannah Christine. "Arguments for the existence of God in classical Islamic thought : a reappraisal of perspectives and discourses." Thesis, SOAS, University of London, 2016. http://eprints.soas.ac.uk/23643/.
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Wiebe, Elden Mark. "The pre-existence of the Son of God in the Pauline literature an exegesis of Galatians 4:4 and Romans 8:3 /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
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Smaga, Martin [Verfasser], and Jörn [Akademischer Betreuer] Saß. "Utility-based proof for the existence of strictly consistent price processes under proportional transaction costs / Martin Smaga. Betreuer: Jörn Saß." Kaiserslautern : Technische Universität Kaiserslautern, 2012. http://d-nb.info/102759431X/34.
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Hemming, Laurence Paul. "To say nothing of the existence of God : the question of Martin Heidegger's later work for contemporary theology." Thesis, University of Cambridge, 1999. https://www.repository.cam.ac.uk/handle/1810/265591.
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There has been a persistent suggestion that Heidegger's work has major implications for theology, and in particular for 'fundamental theology' or that area of theological thought which is concerned with the nature of God, of creation and of being human. Heidegger has had an astonishing influence on not just one, but several movements in 20th century theology, having influenced Catholic and Protestant theologians alike. Despite having been taken up so widely, his place in Christian theology has rarely been analysed as a problem within itself, and where it has, the verdict so far has been largely negative. By analysing carefully Heidegger's critique of his own work I have been able to show that there are flaws in the conventional view of a fracture separating his earlier and later work. This is a provocative approach in existing scholarship because it challenges the basis on which Heidegger is being read in English and French, and to some extent in German, as well as the way in which his connection with theology has been either posited or repudiated. By indicating what Heidegger believed himself to be doing in his own work it has been possible to relocate him in ' relation to theology. This has important implications for some recent re-evaluations of medireval theology, and in particular the work of St. Thomas Aquinas. Reading Heidegger in this way would appear to place his work as far more centrally concerned with the western theological tradition than is more usually allowed. I have undertaken a survey of all the major works published in his lifetime, and also many of his lecture courses now available in the eighty-one volume Gesamtausgabe of his collected works. The conclusions I have drawn include an evaluation of the relevant English-speaking secondary literature. I have coupled this with reference to the attempts by French theologians, and Jean-Luc Marion in particular, to respond to Heid egger's work. � In consequence my thesis seeks to indicate (1) the particular problems concerning the 'tum' described earlier; (2) the points of unity between Heidegger's early and later work; (3) that Heidegger' s relationship and indebtedness to Nietzsche and his conception of Nihilism and the "death of God" have been ill-understood. In the light of these three issues, I have suggested (4) that Heidegger' s work can be understood as representing a critique of Christian appropriations of and engagements with philosophical ideas central to Western metaphysics, and (5) his later work in particular is philosophically rigorous and represents a considerable challenge to future theological endeavour.
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Corona, Joy Spletzer. "The relation of humanity's existence as male and female to its creation in God's "image and likeness" an exegesis of Genesis 1:26-28 /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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McCallum, Jeffrey D. "Teleology in a developing universe a philosophical and theological investigation into the fine-tuning of the universe necessary for the existence of life /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
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Mbiribindi, Bahati Dieudonné [Verfasser]. "Human Existence Before God : The ontology of Martin Heidegger and its relevance for Christian Philosophy and Theology / Dieudonné Mbiribindi Bahati." München : GRIN Verlag, 2020. http://d-nb.info/1217712747/34.
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CABRAL, SILVANA GOMES VENANCIO. "REVELATION AND EXISTENCE: A STUDY ON THE PLACE OF THE SYMBOL FOR THE KNOWLEDGE OF GOD IN THE CONTEMPORARY WORLD." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2011. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=18801@1.
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CONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICOO propósito desta pesquisa foi refletir sobre a revelação de um Deus transcendente e a sua relação com um ser humano finito a partir de Paul Tillich. Ao se perguntar sobre essa relação, a pesquisa se norteou pela a ideia de como é possível o conhecimento de Deus, condicionado pela finitude humana, e como esse conhecimento corre o risco de se tornar um conhecimento como outro qualquer. Pois a única maneira de o ser humano conhecer a realidade a sua volta é sempre através da estrutura sujeito-objeto. Porém, Deus não pode ser um objeto entre outros. Sendo assim, a pesquisa propôs a estudar a teologia de Paul Tillich, um teólogo que postula o conceito de símbolo como linguagem da fé, sendo um caminho para que a revelação de Deus seja acolhida, sem tornar Deus objeto de idolatria e fanatismos. Para responder a esses questionamentos, no primeiro momento a pesquisa perpassou os limites da razão humana, através da contribuição de alguns filosofos, fazendo uma relação entre finitude e existência humana. Num segundo momento a pesquisa se estabeleceu sobre a relação entre a revelação de um Deus transcendente e a experiência humana, no cotidiano. A experiência de uma revelação que exige aproximação, que não é algo fora, objetivo, mas existencial. Por último a pesquisa se deteve sobre a fé como uma dimensão inerente ao ser humano, uma fé que se comunica através de símbolos, mediada pela linguagem e que tenta fugir de todos os propósitos fundamentalistas de dominação e imposição.
The purpose of this research was to reflect on the revelation of a transcendent God and his relation with a finite human being in Paul Tillich. When asked about this relationship, the research is lead by a the idea of how can the knowledge of God, conditioned by human finitude, and how that knowledge is in danger of becoming a knowledge like any other. For the only way of man to know the reality around you is always through the subject-object structure. But God can not be an object among others. Thus, research aimed at studying the theology of Paul Tillich, an existentialist theology, which posits the concept of language as a symbol of faith as a way for the revelation of God is welcomed, without making God an object of idolatry and fanaticism. To answer these questions, the first time the research pervaded the limits of human reason, through the contribution of philosophy, making a relationship between human existence and finitude. In a second time the research established the relationship between the revelation of a transcendent God and human experience in everyday life. The experience of a revelation which requires approximation, which is not something outside, objective, but existential. Finally the search was halted on faith as an inherent dimension of the human being, a faith that communicates through symbols, mediated by language and tries to escape all the purposes of fundamentalist domination and imposition.
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Dyck, Timothy Lee. "Proper basicality for belief in God : Alvin Plantinga and the evidentialist objection to theism." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23330.
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This study explores how successful Alvin Plantinga is in his contention that belief in God can be obtained and maintained in a basic way that attains and retains rationality for reflective persons. Plantinga indeed calls into question any confident presumption that theistic belief is epistemically irresponsible. He not only seriously challenges the necessity for propositional evidence to be available for such belief to be justified, he also supplies significant support for the conclusion that it remains legitimate even if it faces a preponderance of contrary considerations. However, Plantinga does not convincingly demonstrate that basic theistic belief merits privileged status by virtue of a character sufficiently analogous to paradigmatic perceptual, memory and ascriptive beliefs. Nor does he adequately argue its independence from the bearing of evidentialist concerns, especially regarding its background moorings. He needs to do more work to show the full warrant for theistic belief.
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Gutiérrez, S. Julián E. "The Lord reigns supreme : an investigation on Stephen Charnock's exegetical, doctrinal, and practical theology concerning the existence and the attributes of God." Thesis, University of St Andrews, 2017. http://hdl.handle.net/10023/12218.
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This research explores the method and theological content in Stephen Charnock's discourses on the attributes and the existence of God with the intention to determine whether this material is structured upon the influence of the scholastic method. This is accomplished (1) by locating Charnock within his own academic and historical context and by interpreting his works according to the theological genre to which they belong, (2) by identifying the conceptual and methodological presuppositions that framed the discourses, (3) by examining and accounting for the order of exposition found in the discourses, and (4) by performing a descriptive analysis of the material seeking to identify traces of the scholastic method and style of argumentation. The findings of this investigation indicate that Charnock's discourses are theological sermons primarily intended for homiletical purposes and yet organised and reasoned per the scholastic method.
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Silva, Roberto de Sousa [UNIFESP]. "A existência de Deus em Duns Scotus." Universidade Federal de São Paulo (UNIFESP), 2014. http://repositorio.unifesp.br/handle/11600/39263.
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Duns Scotus, teólogo padre franciscano e filósofo do século XIII busca provar a existência de Deus através da questão “se há entre os entes um ente infinito atualmente existente” (Ordinatio I, parte 1, qq. 1-2.). O Doutor Sútil elabora uma prova dentre as mais complexas, por isso, não é uma prova fácil de ser analisada, mesmo porque temos no mínimo quatro versões: na Lectura (I, d. 2, q. 1, nn. 38- 135), na Ordinatio (I, d. 2, q. 1, nn. 1-156), na Reportatio (I, d. 2, q. 1) e no De primo principio. Vê-se que o tema é um dos problemas centrais da filosofia scotista. Nossa pesquisa enxerga na Ordinatio I (d. 2, q. 1) uma versão completa e madura da prova da existência de Deus em Scotus, além de ser uma edição crítica da resposta do mestre franciscano à questão. Por isso, é aquela que em especial exploraremos. Nessa obra, Scotus argumenta sobre a prova da existência de um princípio absolutamente simples, que seria primeiro na ordem de causalidade eficiente e final. Em seguida, demonstra que esse ente absolutamente simples é plenamente primeiro, pois é primaz em eficiência, finalidade e eminência. Também procura provar que essa tríplice primazia cabe a uma única natureza. Portanto refere-se a um único ente descrito como infinito, pois o primeiro em causalidade só pode causar a si mesmo e ser causa por si mesmo, não é causado por nada externo. Esse ente só pode ter a si mesmo como finalidade, pois, do contrário, não seria primeiro. Do mesmo modo, ele só pode ser primaz em eminência, senão não seria primeiro. Uma vez provadas a unidade e simplicidade desse ente, Scotus parte para a demonstração das propriedades absolutas de Deus. Ele as vê em duas partes: na primeira, trata da inteligência e vontade, e na segunda, da infinidade desse primeiro ente. Logo em seguida, iremos explorar os argumentos de Scotus que corroboram a afirmação da Unicidade de Deus que ele trata na Ordinatio I, parte I questão 3.
Duns Scotus, Franciscan Priest Theologian and Philosopher of the Thirteenth Century seeks to prove the existence of God through the question “If there is an infinite being among beings that actually exists" (Ordinatio I, part 1, qq. 1-2 . ). The Subtle Doctor elaborates a proof from among the more complex ones, so it is not an easy proof to analyze. We have at least four versions: in Lectura (I, d. 2, q. 1, nn. 38- 135) in the Ordinatio (I, d. 2, q. 1, nn. 1-156) in Reportatio (I, d. 2, q. 1) and the De primo principio, One sees that the theme is one of the core problems of the Philosophy Scotist. Our research sees in the Ordinatio I (d. 2, q. 1) a complete and mature version of proving the existence of God at Scotus, besides being a critical edition of Master Franciscan to reply the question. Therefore, the one that we will explore. In that work, Scotus proves the existence of a principle simple, that it would be the first about efficient causality and final. Then he demonstrates that this being simple is fully first, as its primacy in efficiency, finality and eminence. In addition, he seeks to prove that this threefold primacy belongs to one nature. He refers to a single entity described as infinite. This being can only have itself as purpose, because otherwise it would not be first. Similarly, it must be the first one in eminence, otherwise would not be the first. Once proven the unity and simplicity of this being, Scotus will demonstrate the absolute properties of God. He sees into two parts: the first deals with the intellect and will, and the second part deals with the infinity of this first being. Next, we will be exploring the arguments from Scotus that backs the Unity of God that he treats in Ordinatio I, Part I Question 3.
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Trombini, Marco. "Blockchain: hype or disruptor? Analisi e use cases." Master's thesis, Alma Mater Studiorum - Università di Bologna, 2018.
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Lo scopo di questa tesi di laurea è quello di fornire una panoramica sulla tecnologia blockchain affrontando tramite analisi della letteratura come viene definita, la tassonomia e le principali proprietà. Partendo da queste si affrontano quali sono oggigiorno gli ambiti di applicabilità della blockchain avvalendosi del supporto dei più recenti report e pubblicazioni da parte di enti di ricerca ed osservatori, per poi analizzare in chiave critica quelli che potrebbero essere gli sviluppi futuri della stessa. Viene brevemente trattato un metodo di indagine iterativo ritenuto adeguato per lo sviluppo di uno studio di applicabilità che purtroppo non è stato condotto ed è un punto aperto per una possibile futura collaborazione tra Accenture S.p.A. ed Università di Bologna. Infine nell’ultimo capitolo vengono presentati alcuni casi di utilizzo della blockchain, per lo più progetti pilota, tra cui quello a cui sto lavorando in ambito tracciabilità dei trasporti: come la blockchain abilita l’utilizzo su vasta scala di sensori connessi per la tracciabilità estesa del prodotto durante la filiera distributiva.
Essendo una tecnologia in via di sviluppo il miglior modo per approcciare e sviluppare possibili applicazioni profittevoli è quello di sviluppare delle proof of concept, successivamente tradurle in demo per poi avviare progetti pilota. A riguardo grazie al supporto ricevuto in Accenture abbiamo avviato la concezione e lo sviluppo di una demo focalizzata su come la blockchain possa abilitare una nuova serie di servizi sul tema della logistica distributiva, portando l’integrazione con la sensoristica connessa, il cosiddetto internet of thing, ad un livello superiore rispetto allo stato attuale in termini di sicurezza, agilità delle transazioni e riduzione dei costi.
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Gericke, Jacobus Wilhelm. "Does Yahweh exist? A philosophical-critical reconstruction of the case against realism in Old Testament Theology." Thesis, Pretoria : [s.n.], 2003. http://upetd.up.ac.za/thesis/available/etd-03192004-135203/.
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Du, Plessis A. F. J. (Anna Francina Johanna). "n Literêr-inhoudelike analise van Boek 7 van Augustinus se Confessiones : Augustinus se begrip van die bestaanswyse van God en die kwaad." Thesis, Stellenbosch : Stellenbosch University, 2001. http://hdl.handle.net/10019.1/52360.
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Thesis (MA)--Stellenbosch University, 2001.ENGLISH ABSTRACT: Augusine's search for the nature of God's exisistence as well as the origin of evil, reaches a climax in Book 7 of his Confessions. This study assumes the position that Augustine strives to find answers to the above mentioned two questions in the first six books of the Confessions. The answers to both these questions were vitally important to Augustine, since it would then convince him to convert to the Christian faith. Augustine repeatedly thought he grasped the true answer to the existence of God and the origin and the nature of evil but he was disillusioned time and again. His quest for an answer started with his reading of Cicero's Hortentius (Conf. 3.4.7), a book that urged Augustine to search for Truth. Augustine then joined the Manicheans, a sect claiming that their doctrine was based on reason and contained the Truth (Conf. 3.6.10). Augustine believed that the Manicheans could resolve his quest for answers to the existence and nature of both God and evil. The Manichean intellectual and scientific exposition of the cosmos allowed Augustine to imagine God and evil as opposing substances. Eventually, promted by his own intellect, Augustine discovered weaknesses in their theories (Conf. 5.3.3-5.6.10). Augustine's final break with the Manicheans, after nine years as an adherent, came when he heard the sermons of Ambrose of Milan. Not only was Augustine impressed by Ambrose's eloquence but his sermons also embodied an interpretation of Platonism in Christian terms. Augustine's reading of the Neoplatonic books in a Latin translation urged him to turn into himself (Conf. 7.10.16) and search for God there. Once Augustine could pronounce upon the intelligible existence of God, his inquiry into the origin of evil resolved itself (7.12.18).
AFRIKAANSE OPSOMMING: Augustinus se soeke na die bestaanswyse van God en die aard en onstaan van die kwaad bereik 'n klimaks in Boek 7 van die Confessiones. In hierdie studie word daar van die standpunt uitgegaan dat Augustinus onder andere in die eerste ses boeke van die Confessiones poog om antwoorde te kry op bogenoemde twee vraagstukke. Antwoorde op beide hierdie vrae was van kardinale belang, aangesien dit Augustinus sou oortuig om hom tot die Christelike geloof te bekeer. Augustinus het herhaaldelik gepoog om die ware antwoorde op die vraag na bestaanwyse van God sowel as die oorsprong en die aard van die kwaad te vind. Hy was egter telke male ontnugter. Augustinus se soeke het begin toe hy in aanraking gekom het met Cicero se Hortensius (Conf. 3.4.7), 'n boek wat Augustinus aangemoedig het om die Waarheid na te jaag. Gevolglik het Augustinus by die Manicheërs aangesluit, aangesien dié sekte geglo het dat hulle leerstellinge gebaseer is op die rede en sodoende die volle waarheid bevat (Cant. 3.6.10). Augustinus het geglo dat die Manicheërs sy soektog na antwoorde op die vraag van God en die kwaad se bestaanswyse kon oplos. Die Manicheërs se intellektuele en wetenskaplike uiteensetting van die kosmos het Augustinus toegelaat om God en die kwaad as teenstrydige entiteite te beskou. Ongeveer nege jaar na sy aansluiting by die Manicheërs, aangemoedig deur sy eie intellek, het Augustinus die swak punte in die Manichese leerstellinge ontdek (Cant. 5.3.3-5.6.10). Die finale breek met die Manicheërs het gekom toe Augustinus die preke van Ambrosius in Milaan gehoor het. Nie alleen was Augustinus ingenome met Ambrosius se welsprekendheid nie, maar sy preke het ook die interpretasie van Platonisme in Christelike terme beliggaam. Die Neoplatoniese leerstellinge het Augustinus aangemoedig om na homself, in homself te draai (Conf. 7.10.16) en vir God daar te gaan soek. Sodra Augustinus kon verklaar dat God in die vorm van 'n kenbare wese bestaan, het sy soeke na die oorsprong en die aard van die kwaad dit self opgelos (Cant. 7.12.18).
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Djintcharadze, Anna. "L'A priori de la connaissance au sein du statut logique et ontologique de l'argument de Dieu de Saint Anselme: La réception médiévale de l'argument (XIIIe-XIVe siècles) = The a priori of knowledge in the context of the logical and ontological status of Saint Anselm’s proof of God: the medieval reception of the argument (13th -14th centuries)." Thesis, Boston College, 2017. http://hdl.handle.net/2345/bc-ir:107407.
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Thesis advisor: Olivier BoulnoisThesis advisor: Stephen F. Brown
The Dissertation Text has Three Parts. Each paragraph is referred at the end to the Part it summarizes. My dissertation places Saint Anselm’s Ontological Argument within its original Neoplatonic context that should justify its validity. The historical thesis is that Anselm’s epistemology, underlying the Proslogion, the Monologion and De Veritate, was a natural, often unaccounted for, reflection of the essentially Neoplatonic vision that defined the pre-thirteenth century mental culture in Europe. (Introduction and Part I) This thesis is shown through the reception of Anselm’s argument by 27 XIIIth-XIVth century thinkers, whose reading of it exhibits a gradual weakening of Neoplatonic premises up to a complete change of paradigm towards the XIVth century, the first reason being the specificity of the Medieval reception of Aristotle’s teaching on first principles that is the subject of Posterior Analytics (Part II), and the second reason being the specificity of the Medieval reception of Dionysius the Areopagite (Part III, see sub-thesis 4 below). The defense of this main historical thesis aims at proving three systematic sub-theses, including a further historical sub-thesis. The Three Systematic Sub-Theses: 1) The inadequacy of rationalist and idealist epistemology in reaching and providing apodictic truths (the chief one of which is God’s existence) with ultimate ontic grounding, as well as the inadequacy of objectivistic metaphysics that underlies these epistemologies, calls for another, non-objectifying epistemic paradigm offered by the Neoplatonic (Proclian theorem of transcendence) apophatic and supra-discursive logic (kenotic epistemology) that should be a better method to achieve certainty, because of its ability to found logic in its ontic source and thus envisage thought as an experience and a mode of being in which it is grounded. Within such a dialectic, there cannot be any opposition or division either between being and thought, or between faith and reason, faith being an ontic ground of reason’s activity defined as self-transcendence. The argument of the Proslogion is thus an instance of logic that transcends itself into its own principle – into ‘that than which nothing greater can be conceived’. Such an epistemological vision is also supported by contemporary epistemology (Russell’s Paradox and Gödel’s Incompleteness Theorem) (Introduction and Part I) 2) In virtue of this apophatic and supra-discursive vision, God’s existence, thought by human mind (as expressed in the argument of the Proslogion), happens to be a common denominator between God’s inaccessible essence and the created essence of human mind, so that human consciousness can be defined as ‘con-science’ – the mind experiencing its own being as co-knowledge with God that forges being as such. (Part I) 3) However, God’s existence as a common denominator between God’s essence and the created essence of human mind cannot be legitimately accommodated within the XIIIth-XIVth century epistemology and metaphysics because of the specificity of relation between God’s essence and His attributes, typical of Medieval scholasticism and as stated by Peter Lombard and Thomas Aquinas. If this relation is kept, while at the same time God’s existence is affirmed as immanent to the human mind (God as the first object of intellect), God’s transcendence is sacrificed and He becomes subject to metaphysics (Scotus’ nominal univocity of being). In order to achieve real univocity between the existence of human thinking and God’s existence, one needs a relation between God’s essence and His attributes that would allow a real participation of the created in the uncreated. The configuration of such a relation, however, needs the distinction between God’s essence and His energies that Western Medieval thought did not know, but that is inherent to the Neoplatonic epistemic tradition persisting through the Eastern Church theologians and Dionysius the Areopagite up to Gregory Palamas. (Part III) Another Historical Sub-Thesis: 4) One of the reasons why Medieval readers of Anselm’s Proslogion misread it in the Aristotelian key, was that they did not have access to the original work of Dionysius the Areopagite, in which the said distinction between God’s essence and His energies is present. This is due to the fact that the Medievals read Dionysius through Eriugena’s translation. However, Eriugena was himself influenced by Augustine’s De Trinitate that exhibits an essentialist theology: in fact, it places ideas within God’s essence, which yields the notion of the created as a mere similitude, not real participation, and which ultimately makes the vision (knowledge) of God possible only in the afterlife. Since already with Augustine the relation between grace and nature is modified (grace becomes a created manifestation of God, instead of being His uncreated energy), God’s essence remains incommunicable. Similarly, God’s existence is not in any way immanent to the created world, of which the created human intellect is a part, so that it remains as transcendent to the human mind as is His incommunicable essence. This should explain why for the Medievals analogy, and eventually univocity, was the only way to say something about God, and also why they mostly could not read Anselm’s Proslogion otherwise than either in terms of propositional or modal logic. (Part III) The dissertation concludes that whilst Anselm’s epistemology in the Proslogion is an instance of Neoplatonic metaphysical tradition, the question of the possibility of certainty in epistemology, as well as the possibility of metaphysics as such, depends on the possibility of real communicability between the immanence of human predicating mind and the transcendence of God’s essence through His trans-immanent existence
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Crivorncica, Roberta. "Necessidade e possibilidade da prova da existência de Deus na filosofia de Tomás de Aquino." Universidade de São Paulo, 2009. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-11092009-151554/.
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A questão da existência de Deus acompanha o desenvolvimento intelectual de Tomás de Aquino e tem papel central em sua Suma de Teologia, na qual o filósofo desenvolve sua resposta através das conhecidas cinco vias para a prova da existência de Deus. O objetivo desta dissertação é percorrer o caminho traçado por Tomás de Aquino para chegar às cinco vias, mostrando a necessidade e a possibilidade da prova da existência de Deus como sujeito da Doutrina Sagrada.The question of the existence of God follows the intellectual development of Saint Thomas Aquinas. It also plays a central role in his Summa Theologica, where the philosopher develops his answer trough the five ways of proving the existence of God. This dissertations aims to follow Saint Thomas Aquinas through the journey in developing \"the five ways\", by showing the need and the possibility to prove the existence of God as subject of the holy doctrine.
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Carvalho, Fabio Gonzaga de. "A boa-fé como critério definidor da extensão de direitos trabalhistas aos empregados públicos não submetidos à prévia aprovação em concurso público e sua demostração em juízo." Universidade de São Paulo, 2013. http://www.teses.usp.br/teses/disponiveis/2/2138/tde-05022014-113521/.
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O presente trabalho possui preponderantemente a natureza de pesquisa teórica, sem, contudo, olvidar-se aspectos empíricos, documentais e históricos. As múltiplas naturezas decorrem da relevância dos fundamentos teóricos e do caráter imprescindível dos documentos existentes e da história por de trás das normas pertinentes. O objetivo desta pesquisa foi a busca de um critério jurídico que sirva como alternativa à solução ofertada pelo Tribunal Superior do Trabalho por meio da Súmula n.º 363 aos empregados que prestem trabalhos à Administração Pública à míngua de prévia aprovação em concurso público. Pretendeu-se demonstrar a necessidade de se diferenciar os trabalhadores que ignoram a prestação de trabalho para a Administração Pública daquelas que têm conhecimento da natureza jurídica de seu empregador em um cenário em que o concurso público é pressuposto formal sem o qual o ato jurídico que vincula os sujeitos da relação de emprego é invalido. Como referências teóricas foram utilizadas a teoria geral do Direito do Trabalho, em especial dos contratos de trabalho, a teoria geral dos atos jurídicos, nomeadamente as teorias da nulidade e da ineficácia, a ponderação de princípios, a harmonização de princípios, a boa-fé e, ainda, a teoria geral da prova em razão das repercussões processuais do estudo. Por fim, como resultado, demonstrou-se que a utilização da boa-fé como critério diferenciador da concessão de direitos aos empregados que trabalhem para a Administração Pública sem a prévia aprovação em concurso público proporciona harmonização entre o princípio do valor social do trabalho e os princípios regentes da Administração Pública.This work has mainly the nature of theoretical research, without, however, forgetting is empirical aspects, and historical documentary. The multiple natures derive the relevance of the theoretical and the essential nature of existing documents and the story behind the relevant standards. The aim of this study was to search for a legal test that serves as an alternative to the solution offered by the Superior Labor Court by Precedent n. 363 employees who provide jobs to government starved prior approval in tender. It was intended to demonstrate the need to differentiate Worker who ignore the provision of work for the Public Administration of those who have knowledge of the legal nature of their employer in a scenario in which the tender is formal assumption without which the legal act that binds the subject of the employment relationship is invalid. Theoretical references were used the general theory of labor law, especially of labor contracts, the general theory of legal acts, including the theories of invalidity and ineffectiveness, the weighting of principles, harmonization of principles, good faith and also the general theory of proof because of the procedural implications of the study. Finally, as a result, it was shown that the use of good faith as a differentiating criterion for granting rights to employees who work for the Public Administration without prior approval in tender offers harmonization between the principle of the social value of work and governing principles of public administration.
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Fogelklou, Oswald. "Computer-Assisted Proofs and Other Methods for Problems Regarding Nonlinear Differential Equations." Doctoral thesis, Uppsala universitet, Analys och tillämpad matematik, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-161314.
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This PhD thesis treats some problems concerning nonlinear differential equations. In the first two papers computer-assisted proofs are used. The differential equations there are rewritten as fixed point problems, and the existence of solutions are proved. The problem in the first paper is one-dimensional; with one boundary condition given by an integral. The problem in the second paper is three-dimensional, and Dirichlet boundary conditions are used. Both problems have their origins in fluid dynamics. Paper III describes an inverse problem for the heat equation. Given the solution, a solution dependent diffusion coefficient is estimated by intervals at a finite set of points. The method includes the construction of set-valued level curves and two-dimensional splines. In paper IV we prove that there exists a unique, globally attracting fixed point for a differential equation system. The differential equation system arises as the number of peers in a peer-to-peer network, which is described by a suitably scaled Markov chain, goes to infinity. In the proof linearization and Dulac's criterion are used.
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Geisse, Elisabeth. "On Being: The Fictional Yamas and Niyamas." Cleveland State University / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=csu1481124015984363.
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Lopes, Alan Marinho. "O entardecer de uma era: t?cnica, poesia e pensamento em Heidegger." Universidade Federal do Rio Grande do Norte, 2010. http://repositorio.ufrn.br:8080/jspui/handle/123456789/16492.
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The thinking dialog between Heidegger s philosophy and the poetry of H?lderlin and Rilke must be dealt in language s domains. The difficulty to establish this dialog comes from the man in itself, unable to think out of the understructure of science and the modern technique. The poetic language was forgotten or ignored, turning itself obsolete in front of improvements and resources of the technique. Heidegger searches the essences to the poetry so may it be comprehended in its plenitude for the man. Technique, poetry and existence must be pronounced and investigated so the being shows itself again. To Heidegger, the man lives in a period of uncertainty due finding himself at the sunset of age. The uncertainty generates the poverty and the night of world represents the absence of god and original truth. Only with the fundamental comprehension of poetry, the man of today can project himself to the future not anymore as technique product, but with freedom to choose. The message of poetry of H?lderlin and Rilke, according to Heidegger s interpretation, transmits an alert to the contemporary man against the coming danger in his maintained relation with nature. The purpose of the following work is to build this thinking dialog, without disfigure the poetry, but taking approach over its essence, so from there to remove its true existential value.
O di?logo pensante entre a filosofia de Heidegger e a poesia de H?lderlin e Rilke deve ser travado nos dom?nios da linguagem. A dificuldade em estabelecer esse di?logo vem do pr?prio homem, incapaz de pensar fora do arcabou?o da ci?ncia e da t?cnica moderna. A linguagem po?tica foi esquecida ou ignorada, tornando-se obsoleta diante das facilidades e recursos da t?cnica. Heidegger busca as ess?ncias para que a poesia possa ser compreendida em sua plenitude pelo homem. T?cnica, poesia e exist?ncia devem ser pronunciadas e investigadas para que o ser se apresente novamente. Para Heidegger, o homem vive em um per?odo de incertezas por se encontrar no entardecer de uma era (Sunset of Age). A incerteza gera a pen?ria e a noite do mundo representa a aus?ncia de Deus e das verdades origin?rias. Apenas com a compreens?o fundamental da poesia, o homem de hoje pode se projetar ao futuro n?o mais como produto da t?cnica, mas com liberdade para escolher. A mensagem da poesia de H?lderlin e Rilke, segundo a interpreta??o de Heidegger, transmite um alerta ao homem contempor?neo acerca do perigo vigente na rela??o que ele mant?m com a natureza. O objetivo do seguinte trabalho ? construir esse di?logo pensante, sem desfigurar a poesia, mas indo de encontro ? sua ess?ncia, para de l? retirar seu verdadeiro valor existencial.
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Husson, Valentin. "Dieu ou le signe d'adieu : sur les signes de ponctuation de la grammaire de l'être : la pensée contemporaine face à Dieu et au temps." Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAC030.
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On aura essayé, dans notre période où des actes meurtriers sont commis au nom de Dieu, de réévaluer la compréhension de celui-ci dans la philosophie contemporaine de Kant à Lévinas. En effet, là où autrefois Dieu réglait le régime de signification de la vie et de la mort, jusqu'à déterminer le sens du sacrifice de cette vie, la philosophie contemporaine tente de dégager – c'était du moins notre thèse principale – un Dieu déceptif et non plus tout-puissant. Ce Dieu ne justifierait ainsi plus le sens de la vie, mais décevrait le sens de celle-ci en l'ouvrant non pas à la promesse d'une vie après la mort, mais à la finitude comme telle. Cette ouverture divine à la finitude, ouvre en cela même à des injonctions éthiques et politiques. Si « Dieu est mort », ainsi, c'est en tant que, dans sa mort, il ouvre également l'instant de la mort en général : la mienne et celle de l'Autre – a fortiori –, en intimant chacun et chaque autre à se veiller dans une Bien-veillance soucieuse de la mortalité d'Autrui. A la conséquence de quoi, on aura dernièrement voulu penser, contre notre tradition métaphysique patriarcale, non plus un Dieu-le-Père, mais un Dieu comme Mère, dont la maternité, selon Lévinas, serait accueil inconditionnel de l'Autre, responsabilité infinie pour sa vie et pour sa mortWe would have try, in our area where murderous acts are committed in the name of God, to reevaluate his understanding in contemporary philosophy from Kant to Levinas. In point of fact, there were formerly God solved the meaning regime of life and death, up to determine the sense ofthis life's sacrifice, the contemporary philosophy tempts to clarify - it is at the very least our mainthesis - a deceptive God ( Kant ) and neither all-mighty. This God thus wouldn't justify the meaning of life, but deceived it's meaning in opening it not to the promise of life after death, but to a finiteness as such. This divine opening to finiteness, opens in itself ethical and political injunctions. If "God is dead", so, it is a such that, is his death, he also opens the instant of death in general : mine and others - all the more so - ordering each and everyone to attend to a Good-attending, mindful of Other's morality. In the consequence of what, we would lately have wanted to think, asour metaphysic patriarchal tradition, not anymore a God-the-Father, but a God as a Mother, whosemotherhood, according to Levinas, would be an unconditional welcome of the Other, infinite responsibility for it's life and death
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Costa, Daniel da. "A imergência da pessoa humana na história: ensaio sobre a filosofia radicalizante (protestante) e o cristianismo ateu de Pierre Thévenaz." Universidade de São Paulo, 2014. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-29092014-183716/.
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Sob o signo do aprofundamento e da intensificação da consciência de si, o ato filosófico de Pierre Thévenaz se define como uma filosofia radicalizante. E porque não abre mão e nem elide o lócus de resposta do qual seu ato filosófico toma sua consistência própria que é o da tradição protestante pode receber o complemento (protestante). Assim, uma filosofia radicalizante (protestante). Isso porque a secularização da filosofia, a que seu método de radicalização leva de modo conseqüente, já pressupõe a assunção da própria contingência que é consciência de condição. Consciência de que se fala de algum lugar; consciência de que o pensamento se encontra previamente engajado em um específico hic et nunc que, por conta da condição, recebe sua densidade própria e não pode mais ser cotado no trato das formas abstratas do tempo e do espaço. O que já é um dos índices da superação thévenaziana da redução da filosofia à epistemologia, tal como se tem estabelecido após Kant. Nesse sentido, a abertura plena à contingência pela radicalização forçará a mudança do problema do sentido, ligado pela fenomenologia à consciência intencional, para o problema da hermenêutica histórica. Quer dizer, para o da compreensão dos eventos significativos que têm poder de reorganizar em torno de si o movimento da história. Com a epoché do sentido, lançada sobre o núcleo mesmo do que a fenomenologia husserliana descobrira como a atividade própria da consciência intencional, assim, um passo decisivo no movimento de radicalização thévenaziana, só restará à razão filosófica (ao ser humano) tomar o sentido como tarefa por se fazer, inacabada e não garantida. Esse passo negativo, todavia, não recebe, em Pierre Thévenaz, o tom de palavra final, de última palavra. Pois se assim fosse, serviria ainda como álibi para a instauração de uma nova instalação. Desta vez tão segura no negativo quanto o era na ingenuidade otimística do sentido garantido. O qual permanecia na consciência intencional como ainda um último bastião de força e de atração, exercido sobre a consciência ingênua da atitude natural, sem ser superado. Isso porque agora a razão, já tendo alcançado um nível profundo de consciência de sua condição humana, de sua contingência, de sua fraqueza e equívoco sempre possíveis, para continuar sua atividade crítica costumeira, sua vocação mesma, deverá aprender a tirar força de sua fraqueza. A razão terá de se desdivinizar; de parar de tentar falar por Deus, ou pelos olhos de Deus; de parar de postular reduplicações de si como razão juiz ou razão instância não tocada pela crítica. Ela deverá assumir-se como estando em crise: assumir-se como humana, e humana só. Ora, esta possibilidade inusitada que se abre à própria razão pela radicalização, como vemos, não surge do nada. Ela representa, no inverso mesmo, outra possibilidade que à que Hegel estabeleceu na linha do horizonte e cuja atração exercida no interior do pensamento contemporâneo é bem mais sutil e presente do que parece. Por isso, será preciso desvencilhar a metafísica de certos comprometimentos históricos que a têm desacreditado, para se chegar ao seu mais autêntico núcleo afim à radicalização. Pelo que o signo da defesa da especificidade e da singularidade contra as categorias gerais continentes; o signo da defesa das irredutibilidades aos reducionismos, espiritualistas ou materialistas, será o que caracteriza, para Thévenaz, o movimento mais interno à metafísica ocidental. Este signo é o do espaço ontológico que a metafísica, descoberta por Platão, esclarece a necessidade de que seja mantido entre as grandezas em relação. Todavia, para ativar o que esta descoberta, neutralizada sob a lógica auto contida de uma razão autista, poderia auferir em termos de aprofundamento da consciência de condição, será necessário um apoio externo à razão. E este ela o recebe da experiência choque de imputação de loucura sobre ela que a fé cristã primitiva lançou. E não sendo possível à razão avaliar a justeza de tal imputação, pois não se trata de mais um argumento lógico com o qual ela jogar o seu jogo, a razão é levada a verificar por si mesma a pertinência de tal possibilidade. E assim, nessa nova disposição, um campo insuspeito e infinito, sobre o qual ela pode retomar sua atividade crítica, inesperadamente se abre. Só que agora esta atividade já não poderá mais ser exercida sob o selo de sua inconsciência e do seu autismo tradicional, mas sob o novo índice de uma consciência de condição aprofundada que muda o registro do cumprimento de sua vocação para o de uma atividade intelectual responsável no aqui em baixo, neste mundoThe philosophical act ofPierre Thévenaz, that takes the sign of thedeepening and intensification of self-consciousness, it is here defined as a radicalizing philosophy. Because he doesnt abandon and doesnt hides the locus of his answer,of which philosophical act takes its consistence whereas it is the protestant tradition his philosophical act can to receive the following complement: protestant. So, a (protestant) radicalizing philosophy. It is because a secularization of philosophy, for which his method of radicalization leads consequently, alreadypresupposes the accepting of selfcontingence that is consciousness of condition. Consciousness of speakingfrom somewhere; consciousness of the thought has finding prior engaged in a specific hic etnunc. Because of condition receives its characteristic density and so it cant be quoted in the rank of abstract forms of time and space. It is one of the evidences of thévenazian overcoming of reduction of philosophy to the epistemology, as it has been fixed after Kant. This way, the full overture to the contingence by radicalization will compel the change of the problem of sense, connected by phenomenology to the intentional consciousness, to the problem of historical hermeneutic. I mean, to the understanding of meaningful events that have capacity to reorganize around themselfs the movement of the history. Theepoché of sense putson kernel of husserlian phenomenology, it founded as the specific activity of intentional consciousness, so a conclusive step in the motion of thévenazian radicalization, only rest to philosophical raison (namely, the human being) to take a sense as a task to be make unconcluded and no guaranteed. This negative step, however, no receive in Pierre Thévenaz the hue of last word. So this way serve or it would be serve still as an alibi for the setting of a new ideological fixed. This time, such certain on the negative as it were on optimistic naivety of secure sense. This remained in the intentional consciousness as still the last bastion of power and attraction, exerted on the naïve consciousness of natural attitude, that is, without overcoming.This is because now the raison had already reached the deep level of consciousness of its human condition, (its contingence), of its weakness and misunderstanding always possible. Then, for it to continue its usual criticism activity, its calling, it must to learn to take advantage from its weakness. The reason must be undivinize by itself; to stop to try speaks instead eye God; or by Gods eyes. It must be to stop to claim self-reduplications as judge or instance raison never touched by criticism. It must looks like being in the crisis condition; to admit yourself as human, only human. However, this unused possibility that appers the own reason, through radicalization, as we can see, it doesnt emerge from nothing. This typify, in the exact converse, another possibility that Hegel sets up on horizon line whose appeal, inner of the contemporary thought, is more subtle and present than it seems. So, it would be necessary to separate the metaphysic from certain historical commitments that made its discredit, to reach to its more authentic pith related with the radicalization. So, the sign of defense of specificity and singularity against the continent general categories; the sign of defense of no-reductive quality to the reduction, spiritualistic reductions or materialistic reductions, will be the main character, for Pierre Thévenaz, the more internal movement of occidental metaphysic. This sign is from ontological space, that the metaphysic founded by Plato clarifies the need to keep on among the magnitudes in relation. However, to start activing this discovery, which has been neutralized about the self-contained of an autistic reason, it might obtain in terms of deepening of consciousness of condition, will be necessary an external support to the reason. And the reason receives it from shock-experience of imputation of madness on the reason that ancient Christian faith launched. But, it not been possible for the reason to evaluate the right of that imputation, because it wasnt the most logical argument for the reason to play its game. So, the reason is conducted to checking itself the relevance of such possibility. And so, in this new arrangement, an unsuspected field open to the reason, on which the reason can to retake its criticism activity, suddenly open. But, now, people can`t practice this activity anymore about its traditional unconsciousness and its autism. But about the new evidence of a consciousness of conditiondeepening that changes the key of the perform of its calling, now as responsible intellectual practice on the hereunder, in this world
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Pavlorek, David. "Suárezův důkaz Boží existence." Master's thesis, 2013. http://www.nusl.cz/ntk/nusl-324394.
Full textAbstract:
of the Paper The goal of submitted paper is to show Suárez's proof of the existence of God as the main task of his metaphysics and to show the influence of St. Thomas Aquinas and John Duns Scotus on his own system of metaphysics. As will be shown, the importance of this preeminent thinker of so called second scholasticism is in his synthesis of relatively incompatible doctrines of thomism and scotism. This paper will therefore deal with main problems of precedening tradition of Aristotelian metaphysics, especially with analogy of being as applied to God and creatures, then with theory of causality and other connected questions. Keywords Suárez - Thomas Aquinas - Duns Scotus - metaphysics - proof of existence of God
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Laperle, Erik. "La preuve ontologique de l'existence de Dieu chez Descartes." Thèse, 2014. http://hdl.handle.net/1866/12037.
Full textAbstract:
Ce projet de mémoire de maîtrise portera sur Descartes et la preuve dite "ontologique"
de l'existence de Dieu. La présentation qui sera faite de cette preuve, de ses tenants et de ses aboutissants, tiendra compte: premièrement, du rôle et du statut de celle-ci dans l'ordre des raisons métaphysiques; deuxièmement, des relations entre la preuve "ontologique" et la preuve dite "par les effets"; et troisièmement, des différentes oeuvres de Descartes dans lesquelles il est question de l'argument ontologique. Ainsi, cette analyse permettra de noter les différences relatives qu'il pourrait y avoir chez Descartes quant au fond ou à la forme de cet argument. Nous évoquerons notamment la position différente qu'occupe cette preuve dans deux écrits, soient les Méditations métaphysiques (1641) et les Principes de la philosophie (1644). Ce genre d'analyse nous permettra de nous pencher sur le débat initié par Martial Guéroult et Henri Gouhier concernant la place de la preuve "ontologique" de l'existence de Dieu au sein de l'ordre des raisons métaphysiques ainsi que ses relations avec la preuve "par les effets". La
postérité de ce débat sera également considérée. Aussi, nous serons à même de poser la
question à savoir s'il y a une évolution de la preuve "ontologique" de l'existence de Dieu au fil des oeuvres dans la pensée de Descartes. En résumé, dans ce mémoire, nous aborderons deux problématiques: la question de l'autonomie ou de la non autonomie de la preuve "ontologique" par rapport à la preuve "par les effets", et le questionnement quant à la possibilité d'une évolution de la place et de la nature de la preuve dite "ontologique" de l'existence de Dieu dans les écrits de Descartes.This master thesis project will focus on Descartes and the "ontological" proof of the existence of God. The presentation will be made of this proof, its ins and outs. It will take into account: first, the role and status of the latter in the order of metaphysical reasons; second, the relationship between the "ontological" proof and the "through the effects" proof; and third, the various writings of Descartes in which it is question of the ontological argument. Thus, this analysis will note the differences there might be in Descartes thought regarding the substance or form of this argument. We will discuss on the different position this proof occupied in two writings: the Meditations (1641) and the Principles of Philosophy (1644). This type of analysis will allow us to focus on the debate initiated by Martial Guéroult and Henri Gouhier concerning the place of the "ontological" proof of the existence of God in the order of metaphysical reasons as well as its relations with the "through the effects" proof. The posterity of this debate will also be considered. Also, we will be able to ask the question whether there is an evolution of the "ontological" proof of the existence of God in the thought of Descartes over his writings. In summary, in this thesis, we address two issues: the question of autonomy or non-autonomy of the "ontological" proof in relation with the "through the effects" proof; and the question about the possibility of an evolution of the place and nature of the "ontological" proof of the existence of God in the writings of Descartes.
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LEE, TING-YUN, and 李庭昀. "An Implementation of Proof-of-Existence Service Based on Ethereum Blockchain." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/ufd25c.
Full textAbstract:
碩士國立高雄第一科技大學
電腦與通訊工程系碩士專班
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This study investigates the decentralization, openness, tamperproof data, and anonymity of the blockchain cryptography, and compares this with the functions of the Proof of Existence service. The study explores which mechanisms are used in implementing certification relating to the the existence of the blockchain, and then the Proof of Existence services are developed on the Ethereum blockchain platform. The Proof of Existence service employs a Web-based architecture, so that users can use the service without having to install any software. The process does not reveal information about the original file, as only the ownership of the file is proved. The files are not uploaded to any servers, and only local operations are used during the process to avoid any doubts relating data leakage.