Ockham predestination free#

There are really two inferences there instead of the one.īut the inductive generalization is in the move from P1 to C1. There is an inductive generalization and then a deductive implication that features as the prediction. So, while you say the above inferences are inductive I wanted to say that they are not pure inductions. P1 Every F I have encountered thus far is a G.Ĭ2 (prediction) The next F I will encounter will also be a GĬ2 (prediction) The next fire I will encounter will also be hot. My claim was that the inference you describe relies on an implicit generalization that justifies the prediction. This is clearly an inductive inference, but it is one that moves from a universal statement to a statement about an individual. Suppose that every F I have encountered thus far is a G, and that I conclude that the next F I will encounter will also be a G. On a well-informed modern understanding induction need not involve 'a progression from singulars to the universal.' I was referring to this passage in your original post:

Ockham predestination free#

See On Falsely Locating the Difference Between Deduction and Induction. Predestination, Gods Foreknowledge, And Future Contingents by William of Ockham, 9780915144136, available at Book Depository with free delivery worldwide. It is also a mistake to think that deduction always proceeds from the universal to the singular. So it is simply not the case that every inductive inference proceeds from singular cases to a universal conclusion. The inference is from Every F thus far encountered is a G to The next F I will encounter will be a G. Suppose that every F I have encountered thus far is a G, and that I conclude that the next F I will encounter will also be a G. and the properties of terms and propositions, a linguistic turn characterizing post-Ockham philosophical theology. On a well-informed modern understanding induction need not involve 'a progression from singulars to the universal.' Ockham, Predestination, Gods Foreknowledge and Future Contingents. That is not wrong, but it is not quite right either. Ockham says that induction 'is a progression from singulars to the universal', which is pretty much the modern understanding of the term. Instead, I will examine his nominalism, and the implications it has for theology.Ed of Beyond Necessity reports that he has translated some chapters on induction from Ockham's Summa Logicae. In what follows I will not focus on the political writings of his later period.

In those works, too, he heralds a new age, in which the boundaries between the secular and the religious realms are strictly drawn. In his German period, he produced mainly political works on the limits of the power of the papacy, such as De imperatorum et pontificium potestate, Dialogus, and Opus Nonaginta Dierum. Ockham wrote his most important theological and philosophical works in the 1320s, such as his Commentary on the Sentences, a number of works on logic (including his Summa Logicae), a commentary on Aristotle’s Physics, a treatise On Predestination and Future Contingents, Quodlibetal Disputations, as well as treatises on the Eucharist.

Excommunicated, Ockham was to stay in southern Germany (mainly Munich) under the protection of the Emperor, until the end of his life (after 1347, perhaps as a victim of the Black Death). On May 26, 1328, Ockham and a number of other Franciscans fled to the court of Louis of Bavaria. The controversy surrounding apostolic poverty – in which the Pope adopted a position severely critical of the one propagated by the Franciscans – did little to improve Ockham’s views on the papacy of John XXII, especially after Ockham unearthed a document by Pope Nicholas III (1279–81) which supported the Franciscan view. Ockham travelled to Avignon, where the papal court held residence. Ockham thinks that in mental language a mental 'word' represents a pattern of thought invoked by, for example, a spoon. In 1324, before he had formally finished his education, charges of heresy were formally brought against him. He joined the Franciscan Order and studied in London and Oxford, where he lectured on Peter Lombard’s Sentences. He was born in Surrey, in the south of England, c. Our knowledge of the life of William of Ockham is fairly limited.