By Linda Trinkaus Zagzebski
This unique research examines the 3 prime conventional ideas to the trouble of divine foreknowledge and human loose will--those coming up from Boethius, from Ockham, and from Molina. notwithstanding all 3 suggestions are rejected of their best-known kinds, 3 new options are proposed, and Zagzebski concludes that divine foreknowledge is suitable with human freedom. The dialogue comprises the relation among the foreknowledge problem and difficulties concerning the nature of time and the causal relation; the common sense of counterfactual conditionals; and the diversities among divine and human figuring out states. An appendix introduces a brand new foreknowledge hindrance that purports to teach that omniscient foreknowledge conflicts with deep intuitions approximately temporal asymmetry, particularly except issues of loose will. Zagzebski indicates that just a slender diversity of strategies can deal with this new hindrance. A compelling contribution to the sector, The challenge of Freedom and Foreknowledge will entice scholars and students of theistic philosophy and the philosophy of faith.
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Additional info for The Dilemma of Freedom and Foreknowledge
45 But, he says, this is incompatible with the doctrine of divine providence, since it seems to make God the passive recipient of knowledge about the world, whereas the knowledge of a providential God should be much more closely connected with the knowledge of his own will as creator and conserver of the world. " 46 But whether or not Aquinas believed God knows future contingents on the basis of a "vision" of the future, the vision model is an interesting theory about the way God knows and is in need of evaluation.
The truth of a proposition would be relative to a perspective on this view. So even if tenet (d) is false and tenses are not eliminable from propositions expressing truths from the temporal perspective, such propositions are not true from the atemporal perspective and, hence, it is no problem that God does not know them. This solution would mean that an omniscient being cannot simply be defined as one who knows the truth value of all propositions, since propositions would not be true simpliciter, but would be true from a certain perspective.
I conclude that the objection that an atemporal being is not omniscient because he does not know what is going on now as now is an instance of a deep problem in the concept of omniscience, a problem that is not solved by making God temporal. This problem must be solved whether or not God is in time and, even if it is true that God is temporal, this goes very little distance toward solving it. When a good solution is proposed, then, I do not see any reason why it could not apply to an atemporal God as well as to a temporal one.