A Belief Expressionist Explanation of Divine Conceptualist Mathematics

Many have pointed out that the utility of mathematical objects is somewhat disconnected from their ontological status. For example, one might argue that arithmetic is useful whether or not numbers exist. We explore this phenomenon in the context of Divine Conceptualism (DC), which claims that mathematical objects exist as thoughts in the divine mind. While not arguing against DC claims, we argue that DC claims can lead to epistemological uncertainty regarding the ontological status of mathematical objects. This weakens DC attempts to explain the utility of mathematical objects on the basis of their existence. To address this weakness, we propose an appeal to Liggins’ theory of Belief Expressionism (BE). Indeed, we point out that BE is amenable to the ontological claims of DC while also explaining the utility of mathematical objects apart from reliance upon their existence. We illustrate these themes via a case study of Peano Arithmetic.

Alternate Possibilities, Divine Omniscience and Critique of Judgement §76

A philosophically and historically influential section of the Critique of Judgement presents an ‘intuitive intellect’ as a mind whose representation is limited to what actually exists, and does not extend to mere possibilities. Kant’s paradigmatic instance of such an intellect is however also the divine mind. This combination threatens to rule out the reality of the mere possibilities presupposed by Kant’s theory of human freedom. Through an analysis of the relevant issues in metaphysical cosmology, modal metaphysics and philosophical theology, I show that Kant in fact possesses the resources to reconcile the philosophical claims of §76 of the Critique of Judgement with his keystone commitment to the reality of human freedom.

Lines in the Noology of Gregory Palamas. Palamism and Platonism

The article traces the main lines of the teaching of mind (noology) by one of the largest Byzantine thinkers, Gregory Palamas, on the material of his treatise Triads (1337–1340). The author considers the question of the foundations of thinking ability according to Palamas. Two paradigms – natural and super-natural – manifested in the noology by Palamas are identified, and how these paradigms are manifested in the topics of knowledge and labor is shown. Different modes of mind functioning in Palamas’ teaching are distinguished: one of discursive thinking, one of self-contemplation of mind, and one of repose of mind. The author analyzes the topic of self-contemplation of mind and shows how this topic is integrated into Palamas’ coherent ontological system: the contemplation of the human mind takes place participating in the self-contemplation of the Divine Mind. The author shows that the seemingly contradictory topics of Palamas’ teaching about mind – the topic of self-contemplation of mind and the topic of repose of mind – do not conflict with each other, but do coexist complementarily in Palamas’ teaching. The author considers the concept of knowledge in Gregory Palamas and distinguishes between natural and super-natural types of knowledge in his teaching. Then he turns to the theme of scientific knowledge in Palamas and shows how Palamas’ view on scientific knowledge leads him to formulating the doctrine of dual truth. The author also identifies two Platonically loaded lines in the Byzantine prehistory of the topic of the self-contemplation of mind: one of Dionysius the Areopagite and one of Evagrius of Pontus. The author ties this Platonic background of Palamas’ noology with the specifics of his understanding of nature of the Tabor light, according to which this light is “intelligent” and therefore cannot be contemplated by beings who do not have an intelligent ability (i.e., who are non-human). The author offers the following understanding of the specifics of Palamite ontology distinguishing essence and energy in God: what distinguishes divine energy from essence is the participability and knowability of energy, but, at the same time, energy exists, distinguished from essence, in the situation of absence of someone who would participate in it and know it as well. The author links this ontological schema with the Platonic background of Palamas’ noology that has been identified above, namely, with the “intelligent” nature of the divine energies that Palamas declares, which, in its turn, is related to the thinker’s idea of the affinity between the divine energies and human mind. Finally, the author identifies essential connotations common to the Platonic “idea” and the Palamite “energy”, and points out the nature of the difference between these concepts.

Or Abstractum

George Berkeley is famous for the metaphysical principle esse is percipi or percipere (“to be is to be perceived or to be a perceiver”). Many Berkeleyan idealists take this principle to be incompatible with Platonic realism about abstract objects, and thus opt either for nominalism or divine conceptualism on which they are construed as divine ideas. In this paper, I argue that Berkeleyan idealism is consistent with a Platonic realism in which abstracta exist outside the divine mind. This allows the Berkeleyan to expand Berkeley’s principle to read: esse is percipi or percipere or abstractum.

THE THEORY OF KNOWLEDGE OF SEVERIN BOETHIUS: MAIN CONCEPTS AND MEANINGS IN THE CONTEXT OF MEDIEVAL THEOLOGY

The article considers the issues of some initial provisions of the theory of cognition as part of the theology of the famous medieval thinker Severin Boethius. The main concepts of cognition are considered: reason, intellect, intelligence, divine knowledge, universals, divine mind, simple form and others. The aim of the article is to systematically present the key problems that reveal the place of cognition as an activity that determines the meaning of human existence in the epistemological doctrine of S. Boethius. Arguments in favor of the relationship between the concept of “divine mind” by S. Boethius and the concept of νους (from the Greek “mind”) in Aristotle. The origin of the concept of “simple form” is revealed. Based on conceptual analysis, it has been shown that much of Severin Boethius’ epistemological ideas are borrowed from Aristotle. Research has been conducted on the relationship between the concepts of “simple form” and “divine knowledge” as different types of knowledge acquired through “divine intelligence”. The significance of the concepts of the highest level of cognition is demonstrated and the purpose of their introduction by S. Boethius in the work “Consolation from Philosophy” (in the context of his epistemology) is investigated. The reasons for the diversity of means of cognition and types of knowledge, as well as the reasons for their different perfection (according to the principle of hierarchical nesting) are identified. It has been determined that the metaphysical entities that participated in such a division are destiny, providence, and the divine mind. The human use different means of cognition in education and science has been studied and the distribution of means of cognition and types of knowledge in accordance with individual sciences according to the classification of S. Boethius has been established. The result of the study is a theological interpretation of the views of S. Boethius on the limits and possibilities of human knowledge and purpose of human as a being created by God.

Ecclesiological Boundaries in the Context of the Doctrine of the Catholicity of the Church in Fr. Georges Florovsky’s Works

На основе анализа богословских трудов протоиерея Георгия Флоровского, посвящённых экклезиологической тематике, автор показывает позицию знаменитого богослова русской эмиграции по отношению к вопросу о границах Церкви через рассмотрение учения о её кафоличности (соборности), как практического выражения церковного единства в вероучении и сакраментальности. Также автор рассматривает мысль отца Георгия Флоровского о том, что наиболее адекватным образом Церкви является библейский образ единого соборного «Тела» - мистического организма, через который действует Божественный Разум на Вселенских и поместных соборах, выносящих решения об отчуждении или присоединении к Православной Церкви инославных и раскольничьих групп. В связи с чем отец Георгий утверждает наличие у Церкви живого богочеловеческого сознания, уходящего в вечность. The article presents an analysis of Fr. Georges Florovsky’s theological works in the field of ecclesiology. The author explains the position of the famous Russian emigrant theologian regarding the boundaries of the Church by considering the doctrine of its catholicity (collegiality) as a practical expression of church unity in doctrine and sacramentality. The author also examines Florovsky’s idea that the most appropriate image of the Church is the biblical one of a single conciliar «Body» - a mystical organism through which the Divine Mind acts at Ecumenical and local councils, making decisions concerning excommunication or restoration of the heterodox and schismatics to the Orthodox Church. In this connection, Fr. Georges asserts that the Church has a living divine-human consciousness extending into eternity.

The Eco-theological Significance of William Temple’s ‘Sacramental Universe’

The aim of this paper is to contribute to the project of recovering aspects of Christian thought which are significant for a contemporary eco-theological sensibility. The work of William Temple, in particular his concept of the sacramental universe, is discussed in relation to three eco-theological principles. Temple’s affirmation that matter has significance coheres with the principle that the Earth has value; his notion that the Incarnation is the pre-eminent expression of divine meaning connects with the principle that creation is expressive of divine mind and purpose; and the inter-disciplinary scope of Temple’s thought coheres with the principle of inter-connectedness. Temple’s concept of the sacramental universe might assist the engagement between theology and the present ecological context.