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And there is a great deal of disagreement between them: most notably, between atheists and theists.
I suggest that the most proximate and general beliefs we should look to are beliefs about God’s obligations, that is, beliefs about what an omnipotent being would do, supposing they are morally unsurpassable.
I will write as though God has a complex, active mental life, and is subject to and can satisfy obligations.
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In this article, I develop an acquaintance theory of God's knowledge where acquaintance with an epistemic relation that guarantees that the truth of God's beliefs is necessary for knowledge.
I argue that this view achieves an ideal way of knowing, worthy of the divine being.
Since my procedure is built around a decision-theoretic model for moral reasoning, one would expect technical problems to arise from the difference between our knowledge and power, and God’s.
Accordingly, there may be ways in which my procedure can be embellished or improved upon, both piecemeal and wholesale.
This can all be construed as metaphorically or analogously as our accounts of the divine mind, divine goodness, or theological predication require, since the account of obligations I give in due course is intended to generalize between deontological, consequentialist and virtues-based accounts of ethics.
We can divide a perfect being’s perfections into those which relate to His character, and those which relate to His capabilities.