By I. Aranyosi
The ebook bargains a singular method of the belief of divinity in guise of a philosophical doctrine referred to as 'Logical Pantheism', in response to which the one strategy to identify the life of God undeniably is via equating God with Logical area.
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Additional info for God, Mind, and Logical Space: A Revisionary Approach to Divinity
X x=h 40 God, Mind, and Logical Space The Meinongian approach has its problems too. The main problem, as I have pointed out in the previous section, is the vacillation a Meinongian is bound to experience when it comes to relating her non-existent objects to quantification. If she insists that non-existent objects do not exist in any sense, then she is committed to the counterintuitive view that existence, and the existential quantifier, are based on some criterion, like causal power or concreteness.
Finally, whereas Lewis (1986: 93), following D. C. Williams (1962: 752), offers an argument against the actualist orthodoxy (the view that the actual world is distinguished and the only real one) that is somewhat similar to my argument for existential relativity, he assumes that we do know that we are real and not fictional or nonactual. 9 So let’s end this section by restating the three interrelated theses that we have established: (Logical Egalitarianism) All objects and states of affairs in Logical Space have equal claim to being.
Impossible regions are regions of Logical Space, and besides Meinongian impossible objects (for example the round square), they can contain objects with logically contradictory properties (for example the round “Life” in Logical Space 39 thing which is not round) and sentential contradictions (‘there is a round thing and there is no round thing’). With the help of these tools we can also express other puzzling statements, classic in the philosophy of language and mind. For instance, apparent reference to non-existents will receive the following analysis.
God, Mind, and Logical Space: A Revisionary Approach to Divinity by I. Aranyosi