This volume offers a defense of Leibniz’s theodicy and his infamous claim that our world is the best of all possible worlds. It considers Leibniz’s rationale for “optimism,” examines its roots in ancient and medieval thought, and forwards a novel rereading of Leibniz’s theory of freedom in light of this background, all of which highlights the very real challenges of evading optimism from within the framework of classical theism.
Gottfried Leibniz is known for his “theodicy,” or defense of God's Goodness, Wisdom, and Justice despite the realities of evil in our world. This book argues that Leibniz’s optimism is inevitable for proponents of classical theism and even for many not-so-classical theists. The author’s argument is threefold. First, he demonstrates that Leibniz's theodicy is deeply rooted in the classical theist tradition, pagan and Christian, and shows that the philosopher of Leipzig is merely following these commitments to their logical conclusion, a conclusion that long precedes Leibniz. Second, he offers a novel rereading of Leibniz in the light of his philosophical and theological antecedents, a reading that, if correct, dispels ubiquitous but problematic assumptions about Leibniz's case, specifically those about divine and human freedom. Third, he demonstrates the analytic tether that connects classical theism to Leibniz’s conclusion, making his notorious optimism virtually inevitable for proponents of classical theism ― and even for not-so-classical theists. This book demonstrates the ways in which Leibniz is relevant to not only classical theists and students of Modern philosophy but also to contemporary philosophers of religion more generally and philosophical theologians who are concerned with the problem of evil.
Leibniz, Classical Theism, and the Problem of Evil will appeal to scholars and graduate students interested in Leibniz, philosophy of religion, history of philosophy, philosophical theology, free will, and the problem of evil.
Les informations fournies dans la section « Synopsis » peuvent faire référence à une autre édition de ce titre.
Nathan A. Jacobs, PhD, is Scholar in Residence of Philosophy and Religion at Vanderbilt Divinity School, Co-editor of Kant and the Question of Theology (CUP) and The Persistence of the Sacred in Modern Thought (UNDP) and co-author of In Defense of Kant’s “Religion” (IUP). Jacobs specializes in Modern philosophy and Eastern patristic thought.
Les informations fournies dans la section « A propos du livre » peuvent faire référence à une autre édition de ce titre.
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Taschenbuch. Etat : Neu. This item is printed on demand - it takes 3-4 days longer - Neuware -This volume offers a defense of Leibniz's theodicy and his infamous claim that our world is the best of all possible worlds. It considers Leibniz's rationale for 'optimism,' examines its roots in ancient and medieval thought, and forwards a novel rereading of Leibniz's theory of freedom in light of this background, all of which highlights the very real challenges of evading optimism from within the framework of classical theism.Gottfried Leibniz is known for his 'theodicy,' or defense of God's Goodness, Wisdom, and Justice despite the realities of evil in our world. This book argues that Leibniz's optimism is inevitable for proponents of classical theism and even for many not-so-classical theists. The author's argument is threefold. First, he demonstrates that Leibniz's theodicy is deeply rooted in the classical theist tradition, pagan and Christian, and shows that the philosopher of Leipzig is merely following these commitments to their logical conclusion, a conclusion that long precedes Leibniz. Second, he offers a novel rereading of Leibniz in the light of his philosophical and theological antecedents, a reading that, if correct, dispels ubiquitous but problematic assumptions about Leibniz's case, specifically those about divine and human freedom. Third, he demonstrates the analytic tether that connects classical theism to Leibniz's conclusion, making his notorious optimism virtually inevitable for proponents of classical theism - and even for not-so-classical theists. This book demonstrates the ways in which Leibniz is relevant to not only classical theists and students of Modern philosophy but also to contemporary philosophers of religion more generally and philosophical theologians who are concerned with the problem of evil.Leibniz, Classical Theism, and the Problem of Evil will appeal to scholars and graduate students interested in Leibniz, philosophy of religion, history of philosophy, philosophical theology, free will, and the problem of evil. 392 pp. Englisch. N° de réf. du vendeur 9781032739205
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Etat : New. Dieser Artikel ist ein Print on Demand Artikel und wird nach Ihrer Bestellung fuer Sie gedruckt. Nathan A. Jacobs, PhD, is Scholar in Residence of Philosophy and Religion at Vanderbilt Divinity School, Co-editor of Kant and the Question of Theology (CUP) and The Persistence of the Sacred in Modern Thought (UNDP) and co-author of. N° de réf. du vendeur 3861266258
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Taschenbuch. Etat : Neu. nach der Bestellung gedruckt Neuware - Printed after ordering - This volume offers a defense of Leibniz's theodicy and his infamous claim that our world is the best of all possible worlds. It considers Leibniz's rationale for 'optimism,' examines its roots in ancient and medieval thought, and forwards a novel rereading of Leibniz's theory of freedom in light of this background, all of which highlights the very real challenges of evading optimism from within the framework of classical theism.Gottfried Leibniz is known for his 'theodicy,' or defense of God's Goodness, Wisdom, and Justice despite the realities of evil in our world. This book argues that Leibniz's optimism is inevitable for proponents of classical theism and even for many not-so-classical theists. The author's argument is threefold. First, he demonstrates that Leibniz's theodicy is deeply rooted in the classical theist tradition, pagan and Christian, and shows that the philosopher of Leipzig is merely following these commitments to their logical conclusion, a conclusion that long precedes Leibniz. Second, he offers a novel rereading of Leibniz in the light of his philosophical and theological antecedents, a reading that, if correct, dispels ubiquitous but problematic assumptions about Leibniz's case, specifically those about divine and human freedom. Third, he demonstrates the analytic tether that connects classical theism to Leibniz's conclusion, making his notorious optimism virtually inevitable for proponents of classical theism - and even for not-so-classical theists. This book demonstrates the ways in which Leibniz is relevant to not only classical theists and students of Modern philosophy but also to contemporary philosophers of religion more generally and philosophical theologians who are concerned with the problem of evil.Leibniz, Classical Theism, and the Problem of Evil will appeal to scholars and graduate students interested in Leibniz, philosophy of religion, history of philosophy, philosophical theology, free will, and the problem of evil. N° de réf. du vendeur 9781032739205
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Paperback. Etat : new. Paperback. This volume offers a defense of Leibnizs theodicy and his infamous claim that our world is the best of all possible worlds. It considers Leibnizs rationale for optimism, examines its roots in ancient and medieval thought, and forwards a novel rereading of Leibnizs theory of freedom in light of this background, all of which highlights the very real challenges of evading optimism from within the framework of classical theism.Gottfried Leibniz is known for his theodicy, or defense of God's Goodness, Wisdom, and Justice despite the realities of evil in our world. This book argues that Leibnizs optimism is inevitable for proponents of classical theism and even for many not-so-classical theists. The authors argument is threefold. First, he demonstrates that Leibniz's theodicy is deeply rooted in the classical theist tradition, pagan and Christian, and shows that the philosopher of Leipzig is merely following these commitments to their logical conclusion, a conclusion that long precedes Leibniz. Second, he offers a novel rereading of Leibniz in the light of his philosophical and theological antecedents, a reading that, if correct, dispels ubiquitous but problematic assumptions about Leibniz's case, specifically those about divine and human freedom. Third, he demonstrates the analytic tether that connects classical theism to Leibnizs conclusion, making his notorious optimism virtually inevitable for proponents of classical theism and even for not-so-classical theists. This book demonstrates the ways in which Leibniz is relevant to not only classical theists and students of Modern philosophy but also to contemporary philosophers of religion more generally and philosophical theologians who are concerned with the problem of evil.Leibniz, Classical Theism, and the Problem of Evil will appeal to scholars and graduate students interested in Leibniz, philosophy of religion, history of philosophy, philosophical theology, free will, and the problem of evil. This book offers a defense of Leibnizs theodicy and his claim that our world is the best of all possible worlds. It considers Leibnizs rationale for optimism, examines its roots in ancient and medieval thought, and highlights the very real challenges of evading optimism from within the framework of classical theism. This item is printed on demand. Shipping may be from our Sydney, NSW warehouse or from our UK or US warehouse, depending on stock availability. N° de réf. du vendeur 9781032739205
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Taschenbuch. Etat : Neu. This item is printed on demand - Print on Demand Titel. Neuware -This volume offers a defense of Leibniz's theodicy and his infamous claim that our world is the best of all possible worlds. It considers Leibniz's rationale for 'optimism,' examines its roots in ancient and medieval thought, and forwards a novel rereading of Leibniz's theory of freedom in light of this background, all of which highlights the very real challenges of evading optimism from within the framework of classical theism.Gottfried Leibniz is known for his 'theodicy,' or defense of God's Goodness, Wisdom, and Justice despite the realities of evil in our world. This book argues that Leibniz's optimism is inevitable for proponents of classical theism and even for many not-so-classical theists. The author's argument is threefold. First, he demonstrates that Leibniz's theodicy is deeply rooted in the classical theist tradition, pagan and Christian, and shows that the philosopher of Leipzig is merely following these commitments to their logical conclusion, a conclusion that long precedes Leibniz. Second, he offers a novel rereading of Leibniz in the light of his philosophical and theological antecedents, a reading that, if correct, dispels ubiquitous but problematic assumptions about Leibniz's case, specifically those about divine and human freedom. Third, he demonstrates the analytic tether that connects classical theism to Leibniz's conclusion, making his notorious optimism virtually inevitable for proponents of classical theism - and even for not-so-classical theists. This book demonstrates the ways in which Leibniz is relevant to not only classical theists and students of Modern philosophy but also to contemporary philosophers of religion more generally and philosophical theologians who are concerned with the problem of evil.Leibniz, Classical Theism, and the Problem of Evil will appeal to scholars and graduate students interested in Leibniz, philosophy of religion, history of philosophy, philosophical theology, free will, and the problem of evil.Taylor & Francis Verlag GmbH, Kaufingerstraße 24, 80331 München, Germany, München 406 pp. Englisch. N° de réf. du vendeur 9781032739205
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