By William Lane Craig
The traditional challenge of fatalism, extra quite theological fatalism, has resurfaced with remarkable power within the moment half the 20th century. questions predominate within the debate: (1) Is divine foreknowledge suitable with human freedom and (2) How can God foreknow destiny loose acts? Having surveyed the old historical past of this debate in The challenge of Divine Foreknowledge and Future Contingents from Aristotle to Suarez (Brill: 1988), William Lane Craig now makes an attempt to deal with those matters seriously. His wide-ranging dialogue brings jointly a proposal- upsetting array of comparable issues corresponding to logical fatalism, multivalent good judgment, backward causation, precognition, time trip, counterfactual good judgment, temporal necessity, Newcomb's challenge, center wisdom, and relativity idea. the current paintings serves either as an invaluable survey of the vast literature on theological fatalism and comparable fields and as a stimulating evaluation of the potential for divine foreknowledge of destiny loose acts.
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Extra info for Divine Foreknowledge and Human Freedom: The Coherence of Theism : Omniscience (Brill's Studies in Intellectual History)
It seems to be a perennial error on the part of A-theorists wishing to avoid fatalism to hold that in order for a proposition to possess a truth value, the reality corresponding to the proposition or the causal conditions sufficient for the coming to be of the corresponding reality must actually exist at the time of the truth of the proposition. 38 No reason has been given to justify this assumption. It might be thought to follow from a view of truth as correspondence, since no future reality exists to which future contingent propositions correspond.
Thus, while (24) is possibly non-false prior to Caesar's birth, it is not then possibly true. Prior's ingenious reinterpretation of the possibility of singular negative existential propositions has, however, been the subject of trenchant criticism on the part of Alvin Plantinga. 57 He lodges three objections against interpreting the possibility of propositions merely in terms of possible non-falsehood. (1) Such a construal of propositions' possibility is too lax. For propositions like 25. Socrates is self-diverse and 26.
Our interest lies therefore not in assessing the adequacy of the A- or B-theory, but in analyzing the purported connection between the characterization of time as an Aseries and the denial of Bivalence for future contingent propositions. McCall defends the denial of Bivalence for future contingent propositions, claiming that this allows us to introduce time's arrow, temporal passage, and the happening of events into the four-dimensional world of modern science. 24 By denying Bivalence we may speak of a proposition's being true [or false] at a certain time and not at others.