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On Malebranche's conception, God is 'being in general,'infinitete being,' or 'being without restriction' (3.2.8, OC 1 456; LO 241).
In traditional or classical theism, God was seen as the supreme, unchanging being, but in Hartshorne's process-based or neoclassical conception, God is seen as supreme becoming in which there is a factor of supreme being.
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On an "Anselmian" conception of God, God is the greatest possible being; it is in the very nature of God that he essentially (and necessarily) possess all compossible perfections.
One who is rational does not intend what one knows will not happen; and, on the orthodox conception of God, God is both rational and omniscient.
The "classical" conception of God includes God's necessary existence (see Plantinga 1974a, 1974b, 1980; Adams 1983; Morris & Menzel 1986; Morris 1987a , 1987; Wierenga 1989; and MacDonald 1991).
The clear implication of these observations is that the notion of "atheism" — along with its negative connotations – is entirely relative to a particular religion and its particular conception of god or gods.
Would it help towards an adequate conception of God if we said that God has the sort of existence or non-existence that prime numbers have?
A fully adequate conception of God, Findlay said, would see God as not only unlimited in various admirable properties but also as a necessarily existing being.
A proper conception of God entails that we depend on God in every way possible, not just ontologically but cognitively as well.
Perhaps his most famous and pointed criticism of the Christian conception of God is that "the Church gave unto God the attributes which belonged exclusively to Caesar".
Pascal presumably had in mind the Catholic conception of God — let us suppose that this is the God who either 'exists' or 'does not exist'.
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Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com