Eternal Divine Attributes: Knowledge, Power, Life and Speech

Read-only question overview. Answers and scoring remain inside authenticated learner attempts.

• What does “eternal” mean in the affirmation of divine attributes?
• What follows from saying “knowing” adds meaning to “necessary existent”?
• Which argument concerns derivative predicates?
• What does the example “black without blackness” illustrate?
• Which classification best matches the three lines of argument?
• What is directly affirmed by “He knows all things”?
• What is the proper limit of reasoning from well-ordered acts?
• Why are divine attributes distinguished from accidents?
• What is intended by calling divine knowledge neither necessary nor acquired?
• What crucially distinguishes eternal divine life from created human life?
• What does “comprehensive” mean with respect to divine knowledge?
• What is the difference between beginninglessness and continuance?
• What is the chief criticism of the reported Muʿtazilī formulation?
• Why did some philosophers describe attributes as identical with the essence or as considerations?
• What hidden assumption makes “eternal attributes imply many gods” invalid?
• How do multiple attributes relate to multiple necessary beings?
• What is intended by attributes subsisting in the divine essence?
• What is the main point of dispute with the reported Karrāmī position?
• What does the arrival of a new event NOT automatically establish?
• The denial of originated states within the divine essence primarily concerns what?
• What is being questioned in the claim of speech subsisting only in another subject?
• Why can human knowledge be acquired while divine knowledge is not?
• What goes wrong when divine perfections are modeled on human faculties?
• If an attribute adds to the concept of essence, what has been established?
• Which pairing best describes “eternal” and “subsisting in the essence”?
• Which statement best synthesizes this unit?
• Distinct meanings of knowledge, power, and life do not require three independently necessary beings.
• God’s eternal, comprehensive knowledge increases through learning as human knowledge does.
• The reported Karrāmī view affirms attributes but describes them as originated.
• A sound being created in a creature is identical to the question whether speech subsists as a divine attribute.