2012
DOI: 10.1017/s0034412512000340
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‘Ontological’ arguments from experience: Daniel A. Dombrowski, Iris Murdoch, and the nature of divine reality

Abstract: Dombrowski and Murdoch offer versions of the ontological argument which aim to avoid two types of objection -those concerned with the nature of the divine, and those concerned with the move from an abstract concept to a mind-independent reality. For both, the nature of the concept of God/Good entails its instantiation, and both supply a supporting argument from experience. It is only Murdoch who successfully negotiates the transition from an abstract concept to the instantiation of that concept, however, and t… Show more

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Cited by 2 publications
(6 citation statements)
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“…That is not the kind of interpretation we offer here, but for a proposal along these lines, see Lipscomb (2020;. xvii Burns (2013) suggests a different reading on which Murdoch offers two arguments here, one from the ubiquity of goodness and another from degrees of goodness. xviii For more on this broadening of the moral, see the essays by Blum (1986), Diamond (1996), Taylor (1996), andBagnoli (2012).…”
Section: Discussionmentioning
confidence: 88%
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“…That is not the kind of interpretation we offer here, but for a proposal along these lines, see Lipscomb (2020;. xvii Burns (2013) suggests a different reading on which Murdoch offers two arguments here, one from the ubiquity of goodness and another from degrees of goodness. xviii For more on this broadening of the moral, see the essays by Blum (1986), Diamond (1996), Taylor (1996), andBagnoli (2012).…”
Section: Discussionmentioning
confidence: 88%
“…That is not the kind of interpretation we offer here, but for a proposal along these lines, seeLipscomb (2020Lipscomb ( , 2021. 17Burns (2013) suggests a different reading on which Murdoch offers two arguments here, one from the ubiquity of goodness and another from degrees of goodness.18 For more on this broadening of the moral, see the essays byBlum (1986),Diamond (1996),Taylor (1996), andBagnoli (2012).19 SeeMurdoch's "Vision and Choice in Morality" (1956) for further discussion of the centrality of vision to our moral life. "Vision" here is not meant in terms of literal visual perception, but our wider grasp of the world.20 Antonaccio (2003Antonaccio ( , 2012 seems to understand degrees of goodness in a similar way.21 For an alternative view, see Broackes, who suggests instead that Murdoch may think of 'good' as having 'its primary application only in the domain of persons' and that there may be a 'deep Kantianism' to Murdoch's metaphysics(Broackes, 2012, p. 68).22 The foregoing does not entail that there is only a single way in which every object deserves to be seen.…”
mentioning
confidence: 89%
“…Although Murdoch acknowledges "the fundamentally religious nature of Plato's objections to art…Art is dangerous [for Plato] chiefly because it apes the spiritual and subtly disguises and trivializes it" ( [5], p. 65), she thinks that "Plato never did justice to the unique truth-conveying capacities of 4 I have discussed this argument in [6]. 5 I am concerned here only with Murdoch's definition of great art, and her understanding of its function.…”
Section: Murdoch's Five Ways From Art To Religionmentioning
confidence: 99%
“…Such texts, she thinks, fail to grasp the uniqueness of the particular, and cannot convey the complexity of the "matter of the practical" and "the active adventure of the deliberative intelligence, the 'yearnings of thought and excursions of sympathy' that make up much of our actual moral life?" ( [16], p. 142, quoting [17], II.330) 6 .…”
Section: Art As a "Hall Of Reflection"mentioning
confidence: 99%
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