Classical theism and modal realism are incompatible
The classical conception of God is that of a necessary being. On a possible worlds semantics, this entails that God exists at every possible world. According to the modal realist account of David Lewis, possible worlds are understood to be real, concrete worlds - no different in kind from the actual...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Cambridge Univ. Press
[2016]
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| In: |
Religious studies
Year: 2016, Volume: 52, Issue: 4, Pages: 561-572 |
| Standardized Subjects / Keyword chains: | B
Lewis, David K. 1941-2001
/ Modality
/ Realism
/ Theism
|
| IxTheo Classification: | AB Philosophy of religion; criticism of religion; atheism VB Hermeneutics; Philosophy |
| Online Access: |
Volltext (Verlag) Volltext (doi) |
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| 520 | |a The classical conception of God is that of a necessary being. On a possible worlds semantics, this entails that God exists at every possible world. According to the modal realist account of David Lewis, possible worlds are understood to be real, concrete worlds - no different in kind from the actual world. But, modal realism is equipped to accommodate the existence of a necessary being in only one of three ways: (1) By way of counterpart theory, or (2) by way of a special case of trans-world identity for causally inert necessary beings (e.g. pure sets), or else (3) causally potent ones which lack accidental intrinsic properties. I argue that each of these three options entails unacceptable consequences - (1) and (2) are incompatible with theism, and (3) is incompatible with modal realism. I conclude that (at least) one of these views is false. | ||
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