Paul Weingartner – författare

The book defends that there is both teleological order (design) and chance in non-living and in living systems of nature including man. This is done by giving exact definitions of different types of order and teleological order on the one hand and of different types of chance on the other. For their compatibility it is important to notice that any definition of chance presupposes some kind of order relative to that we can speak of chance. Thus also in evolution which is some growth of some order and for which a detailed definition is given in chpt.13 chance and degrees of freedom play an essential role.A further purpose of the book is to show that both the existing order and the existing chance in nature are compatible with a global teleological plan which is God’s providence. However concerning the execution of God’s plan not everything is done or caused by himself but “God created things in such a way that they themselves can create something” (Gödel, MAX PHIL). A reason for that is that God is neither all-causing nor all-willing although he is almighty. This is connected with the result of chpts.15 and 16 that also human freedom and evil are compatible with God’s providence.

The book defends that there is both teleological order (design) and chance in non-living and in living systems of nature including man. This is done by giving exact definitions of different types of order and teleological order on the one hand and of different types of chance on the other. For their compatibility it is important to notice that any definition of chance presupposes some kind of order relative to that we can speak of chance. Thus also in evolution which is some growth of some order and for which a detailed definition is given in chpt.13 chance and degrees of freedom play an essential role.A further purpose of the book is to show that both the existing order and the existing chance in nature are compatible with a global teleological plan which is God’s providence. However concerning the execution of God’s plan not everything is done or caused by himself but “God created things in such a way that they themselves can create something” (Gödel, MAX PHIL). A reason for that is that God is neither all-causing nor all-willing although he is almighty. This is connected with the result of chpts.15 and 16 that also human freedom and evil are compatible with God’s providence.

Der Atheismus erlebte in den letzten Jahren eine Renaissance. Durch verschiedene Publikationen wurde der Atheismus in der Öffentlichkeit und in den Wissenschaften wieder zum Thema. Religiöser Glaube sei mit einem wissenschaftlichen Weltbild nicht vereinbar, so viele Atheisten. Diese Bewegung fasst man unter dem Namen „Neuer Atheismus“ zusammen. Aber ist tatsächlich etwas neu am „neuen Atheismus“? Gibt es in den modernen Naturwissenschaften noch einen Platz für Gott? Können Argumente der neuen Atheisten überzeugend zeigen, dass es unvernünftig und unwissenschaftlich ist, an die Existenz eines Gottes zu glauben? Dies sind nur einige Beispielfragen, die die Autoren dieses Bandes versuchen werden zu beantworten. Die Autoren kommen aus unterschiedlichsten Disziplinen: Aus der Physik, der Biologie, der Mathematik, der Philosophie und der Theologie.

The aim of the book is to show that the Five Ways of Thomas Aquinas, i.e. his five arguments to prove the existence of God, are logically correct arguments by the standards of modern Predicate Logic. In the first chapter this is done by commenting on the two preliminary articles preceeding the Five Ways in which Thomas Aquinas points out that on the one hand the existence of God is not self-evident to us and on the other hand, that, similar as in some scientific explanations, the mere existence of a cause for an effect which is evidently known to us can be proved. In the second chapter every argument is translated into the symbolic form of Predicate Logic and its logical validity is shown. Additionally a detailed and critical discussion of the premises of each argument is given.

The aim of the book is to clarify the concept of omniscience. This is done first by discussing basic questions on omniscience (chs.1-12) and secondly by offering a theory of omniscience as an axiomatic system in which also a definition of omniscience is given (ch.13). The twelve chapters deal with questions like whether everything is true what God knows, whether God´s knowledge is bound to time, whether it concerns singular truths or only laws, whether it extends also to contingent future events.etc. The book is neither a book about the existence of God nor about proofs for his existence. It is a book about the possibility of a consistent concept of omniscience which can be attributed to God. And it invalidates opposite claims and shows that they are based on wrong or very doubtful premises. The pros and cons at the beginning of each chapter represent different positions and objections which are clarified and discussed in the answer to the objections.

The present book is a book on epistemology with the special and new focus on the relation of different types of knowledge and a differentiated comparison to both scientific and religious belief. The present book distinguishes seven types of knowledge and compares them with both scientific and religious belief.

The ususal view is that scientific and religious belief have nothing or not much in common. Although there are important differences, in contradistinction to this widespread view it is shown that there are also many similarities between them. There are similarities concerning the reasons for belief, with respect to the action of believing, concerning a similar voluntary component, or even concerning properties of the content of belief.

A detailed discussion of many types of knowledge and a differentiated comparison to scientific and religious belief is an important new contribution to the scientific literature in epistemology.

The present book is a book on epistemology with the special and new focus on the relation of different types of knowledge and a differentiated comparison to both scientific and religious belief. The present book distinguishes seven types of knowledge and compares them with both scientific and religious belief.

The ususal view is that scientific and religious belief have nothing or not much in common. Although there are important differences, in contradistinction to this widespread view it is shown that there are also many similarities between them. There are similarities concerning the reasons for belief, with respect to the action of believing, concerning a similar voluntary component, or even concerning properties of the content of belief.

A detailed discussion of many types of knowledge and a differentiated comparison to scientific and religious belief is an important new contribution to the scientific literature in epistemology.

This volume presents different conceptions of logic and mathematics and discuss their philosophical foundations and consequences. This concerns first of all topics of Wittgenstein''s ideas on logic and mathematics; questions about the structural complexity of propositions; the more recent debate about Neo-Logicism and Neo-Fregeanism; the comparison and translatability of different logics; the foundations of mathematics: intuitionism, mathematical realism, and formalism.

The contributing authors are Matthias Baaz, Francesco Berto, Jean-Yves Beziau, Elena Dragalina-Chernya, Günther Eder, Susan Edwards-McKie, Oliver Feldmann, Juliet Floyd, Norbert Gratzl, Richard Heinrich, Janusz Kaczmarek, Wolfgang Kienzler, Timm Lampert, Itala Maria Loffredo D''Ottaviano, Paolo Mancosu, Matthieu Marion, Felix Mühlhölzer, Charles Parsons, Edi Pavlovic, Christoph Pfisterer, Michael Potter, Richard Raatzsch, Esther Ramharter, Stefan Riegelnik, Gabriel Sandu, Georg Schiemer, Gerhard Schurz, Dana Scott, Stewart Shapiro, Karl Sigmund, William W. Tait, Mark van Atten, Maria van der Schaar, Vladimir Vasyukov, Jan von Plato, Jan Woleński and Richard Zach.

This volume presents different conceptions of logic and mathematics and discuss their philosophical foundations and consequences. This concerns first of all topics of Wittgenstein''s ideas on logic and mathematics; questions about the structural complexity of propositions; the more recent debate about Neo-Logicism and Neo-Fregeanism; the comparison and translatability of different logics; the foundations of mathematics: intuitionism, mathematical realism, and formalism.

The contributing authors are Matthias Baaz, Francesco Berto, Jean-Yves Beziau, Elena Dragalina-Chernya, Günther Eder, Susan Edwards-McKie, Oliver Feldmann, Juliet Floyd, Norbert Gratzl, Richard Heinrich, Janusz Kaczmarek, Wolfgang Kienzler, Timm Lampert, Itala Maria Loffredo D''Ottaviano, Paolo Mancosu, Matthieu Marion, Felix Mühlhölzer, Charles Parsons, Edi Pavlovic, Christoph Pfisterer, Michael Potter, Richard Raatzsch, Esther Ramharter, Stefan Riegelnik, Gabriel Sandu, Georg Schiemer, Gerhard Schurz, Dana Scott, Stewart Shapiro, Karl Sigmund, William W. Tait, Mark van Atten, Maria van der Schaar, Vladimir Vasyukov, Jan von Plato, Jan Woleński and Richard Zach.

Weingartner shows that an essential part of natural or philosophical theology and even a part of theology can be treated axiomatically. God’s essence, omniscience, omnipotence, creating activity, and all-goodness are described by axioms and by theorems proved from them.

Weingartner shows that an essential part of natural or philosophical theology and even a part of theology can be treated axiomatically. God’s essence, omniscience, omnipotence, creating activity, and all-goodness are described by axioms and by theorems proved from them.