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[3]: 29–30 Furthermore, the terms "right" and "good" are indefinable. [2] This means that various naturalistic theories trying to define "good" in terms of desire or "right" in terms of producing the most pleasure fail. [3]: 11–2 But this even extends to theories that characterize one of these terms through the other. Ross uses this line of ...
The claim here is that we understand God because we can share in his being, and by extension, the transcendental attributes of being, namely, goodness, truth, and unity. [2] So far as Scotus is concerned, we need to be able to understand what ‘being’ is as a concept in order to demonstrate the existence of God, lest we compare what we know ...
God is often conceived as the greatest entity in existence. [1] God is often believed to be the cause of all things and so is seen as the creator, sustainer, and ruler of the universe. God is often thought of as incorporeal and independent of the material creation, [1] [5] [6] while pantheism holds that God is the
Summum bonum is a Latin expression meaning the highest or ultimate good, which was introduced by the Roman philosopher Cicero [1] [2] to denote the fundamental principle on which some system of ethics is based — that is, the aim of actions, which, if consistently pursued, will lead to the best possible life.
By definition, God is a being than which none greater can be imagined. A being that necessarily exists in reality is greater than a being that does not necessarily exist. Thus, by definition, if God exists as an idea in the mind but does not necessarily exist in reality, then we can imagine something that is greater than God.
From this perspective, God alone possesses free-will in the sense of ultimate self-determination. [30] Moreover, God acts through voluntarism in its nominalist sense. [31] This means, what God does is good not because it is guided by his character or moral structure within his nature, but only because God wants it. [32]
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Definition 1: An object is God-like if, and only if, has all positive properties. Axiom 3: The property of being God-like is itself a positive property. Theorem 2: It is possible that there exists a God-like object x {\displaystyle x} (in at least one possible world, there exists a God-like object x {\displaystyle x} ).