2. You seem to just be "explaining" one regularity by correlating it with other regularities. We would then need to explain this correlation, and these other regularities, and so on and so forth. /3https://twitter.com/Plinz/status/1032775423619420161?s=19 …
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AQ Retweeted Joscha Bach
3. You're assuming that these traits are fundamental to God, and then being the sole and direct cause of everything has just been tacked on. But that is not so. In Islamic theology, His necessary existence, His omnipotence, His "immediacy", and so on /4https://twitter.com/Plinz/status/1032771893865136128?s=19 …
AQ added,
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are fundamental. Mainstream theology holds these features of God can be known through pure reason prior to any revelation. Once reason has established these features of God, reason can then establish the logical possibility of revelation, and criteria by which /5
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true revelation can be identified. Only then - according to the majority of Islamic theologians - can we discover the truth of Islam, and all the features of God which you identified in your tweet. /6
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Thus rather than occasionalism being tacked onto God, it is a fundamental feature of (our knowledge of) Him, and it is these other traits which are then being tacked on. What are your thoughts? Have I understood your points correctly? I really appreciate you engaging :)
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Replying to @Evollaqi
A statement about an item of faith is not a true statement about reality, but a true statement about the state of the mind holding the faith. It involves a belief without priors, something that cannot validly be inferred in any other way but by observing your own mind.
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For instance, there can hardly be a valid perceptual observation that informs you that you were created by an intentional being rather than a mechanical process. It is important to not engage in motivated reasoning.
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Can an intentional being exist without a mechanical process to implement it, and suitable circumstances leading to its implementation?
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My intention is the expression of a mechanical process.
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