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Lewis rather viewed Satan as the opposite of Michael the archangel. Due to this, Lewis instead argued for a more limited type of dualism. [ 83 ] Other theologians, such as Greg Boyd , have argued in more depth that the Biblical authors held a "limited dualism", meaning that God and Satan do engage in real battle, but only due to free will given ...
In response to the original conception by Friedrich Schelling of the dialectic in his philosophical work System of Transcendental Idealism, Samuel Taylor Coleridge formed the concept of "esemplasticity", which is the ability of the imagination to unify opposites in his work Biographia Literaria. This concept allowed Coleridge to bridge ...
In the original conception of Zoroastrianism, for example, Ahura Mazda was the spirit of ultimate good, while Ahriman (Angra Mainyu) was the spirit of ultimate evil. In a bitheistic system, by contrast, where the two deities are not in conflict or opposition, one could be male and the other female (cf. duotheism [clarification needed]).
According to this principle, for example, all evils are but consequences of the limited nature of created beings, that is, negations, because these are the only opposite of reality. (In the mere conception of a thing in general this is really the case, but not in things as phenomena.)
His conception of an ineffable God is a synthesis of Plato and Philo, as seen from a Biblical perspective. [49] According to Osborne, it is a synthesis in a Biblical framework; according to Baker, while the Platonic tradition accounts for the negative approach, the Biblical tradition accounts for the positive approach. [ 50 ]
In religions with Manichaean and Abrahamic influence, evil is perceived as the dualistic antagonistic opposite of good, in which good should prevail and evil should be defeated. [1] Evil is often used to denote profound immorality. [2] Evil has also been described as a supernatural force. [2] Definitions of evil vary, as does the analysis of ...
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In contemporary Continental philosophy, Edmund Husserl's arguments against psychologism are believed to derive from a Platonist conception of logic, influenced by Frege and his mentor Bolzano. [24] —Husserl explicitly mentioned Bolzano, G. W. Leibniz and Hermann Lotze as inspirations for his position in his Logical Investigations (1900–1).