By Daniel A. Dombrowski
Promotional info/Publisher's precis - "A Platonic Philosophy of faith demanding situations conventional perspectives of Plato's non secular suggestion, arguing that those overstate the case for the veneration of Being in place of turning into. Daniel A. Dombrowski explores how procedure or neoclassical views on Plato's view of God were in most cases missed, impoverishing either our view of Plato and our view of what might be acknowledged in modern philosophy of faith on a Platonic foundation. taking a look at the mostly missed later dialogues, Dombrowski unearths a dynamic theism in Plato and offers a brand new and intensely various Platonic philosophy of faith. The work's interpretive framework derives from the appliance of method philosophy and discusses the continuation of Plato's suggestion within the works of Hartshorne and Whitehead."
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Extra resources for A Platonic Philosophy of Religion
Further (and this is the point that may be of interest to analytic philosophers who are Plato scholars), nothing can be predicated of sheer unity, in that it would then be a one among other ones that can have anything predicated of them; that is, it would then be a multiplicity. The paradox regarding the one-in-itself of the Parmenides, according to Eslick, is that the famous Platonic chorismos or separation of the forms seems to be both necessary to, and fatal to, discourse and understanding in metaphysics.
Hence there is an aspect of real chance in what happens. , the tychism) found in Epicurus. It is perhaps this failure that accounts for the monopolarity of the Neoplatonists in their interpretation of Plato, as we will see. In a way, Plotinus reaffirms Plato’s “three aspects of the ultimate” in the Timaeus: the forms (especially the form of the good), the Demiurge, and the World Soul. These appear in Plotinus, respectively, as The One, Intellect (nous), and the Plotinian World Soul. But Plotinus has a (necessitarian) logical principle for the progression from The One to the World Soul.
It follows from Neville’s line of reasoning that the dynamic power of particular beings is illusory, in that, if God really is omnipotent, then every apparent exercise of finite power is really an exercise of God’s power. 29 Equally problematic as Neville’s view is that of Seth Bernadete in his commentary on the Sophist. 30 This view is implausible due to the logic of dipolar theism, as we will see later. Bernadete’s view is nonetheless compatible with the traditional (Nevillean, not Platonic) theology regarding divine omnipotence and creation ex nihilo.