By Calvin G. Normore (auth.), Tamar Rudavsky (eds.)
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Additional info for Divine Omniscience and Omnipotence in Medieval Philosophy: Islamic, Jewish and Christian Perspectives
In extracting and extrapolating Boethius's theory of contingency from his answers to those questions I will not be presenting a Boethian refutation of natural determinism. In these commentaries he is not concerned with proving that there really is contingency; he takes its reality for granted. , chance, possibility, and free choice) are so established in reality that there is no need for any demonstration regarding them ; instead, any theory that tries to overturn either the possible, or chance, or that which is up to us is judged to be impossible".
Nam si sit quod dicitur , verum est, si non sit quod dicitur , falsum est. 2. 4 above. 10 "licet necesse sit, quisquis de re aliqua vera praedixerit, rem quam ante praenuntiaverit evenire, non tamen idcirco rerum necessitas ex praedictionis veritate pendet, sed divinandi veritas ex rerum potius necessitate perpenditur.
Causation,' Journal of Philosophy 70 (1973), 556-567. 22 Professor A. Edidin and I do this a bit more fully in 'Ockham on Prophecy,' International Journal for the Philosophy of Religion 13 (1982), 179-189. What follows is largely borrowed from that article . 23 This is the view of among others, Levi ben Gerson (Gersonides); see Professor T. Rudavsky's paper in this volume. 24 But not with out a Parthian shot. Gilson and others have claimed that fourteenth century 'nominalism' paved a road to scepticism.