Known today as ‘Occam’s Razor’, it eliminates needless hypothesis in the favor of the simplest evidentiary fact. A courageous man with an exceptionally sharp mind, William’s logic to his philosophical debates stood on the foundation of the principle of simplicity. Similarly, he defended the idea that we ‘perceive’ our surroundings, which forms the base of not only our abstract concepts but also our knowledge about the world. In logic, William of Ockham explained how words bear meaning through his version of supposition theory. In the world of metaphysics, he championed the case for nominalism unlike any other contemporary of his time. As a theologian, he went against the mainstream to suggest that God was a matter of faith and thus theology was not a science. It brought the ire of the Catholic Church upon him, since Aquinas’s work was whole heartedly accepted by the religious body. An outstanding opponent of Thomas Aquinas, he destroyed the latter’s medieval synthesis of faith and reason. Both a logician and theologian, he is considered to be one of the central figures of thought during the High Middle Ages. According to Thomas, Christ is present in the Eucharist in a twofold. I hope to leave the reader in a better position to appreciate the sense in which the claim that Ockham's two careers are united by his nominalism may be considered correct.William of Ockham was a 14th century English scholastic philosopher, who belonged to the Franciscan Order. The present paper argues that while Thomas Aquinas and William of Ockham disagree. This account of the logic of indefinite promises implies that no individual can claim to be one of the disciples to whom Jesus was referring. According to Walter Burley, 'I promise you a Christian' converts with 'A Christian is promised to you by me.' According to Ockham, in contrast, it is an opaque construction. Ockham thought that it is through our obedience to the truth that Jesus's promise to be with his disciples 'always, to the end of the age' will be fulfilled. Ockham's conception of a community united by this realization provides an answer to twentieth-century speech-regulation advocates. Since the condemnation of heresy is itself a paradigm instance of this kind of perversity, freedom of speech prevails by default. Heresy is disobedience, not to authority, but to the truth. Ockham's theory of conscience provides a sound basis for interpreting his treatise on heresy. Ockhamist John of Mirecourt shows why this 'heretical' solution is the only way to save the faith. Meanwhile, Ockham is left with the possibility that God lied. Thomas Buckingham argues for the possibility that the prophecy never meant that the Antichrist was going to come. Thomas Bradwardine argues that the Antichrist is free not to come because it is possible for God to undo the past. The libertarian metaphysics underlying Ockham's ethics is tested by the problem of unfulfilled prophecy. He is therefore entitled to assert that conscience is the knowledge of one's own acts as right or wrong. Ockham's alternative presupposes that we freely choose our own ends. His account of the will, however, proves that this state of affairs never obtains. Thomas Aquinas offers a theory of moral responsibility according to which the conscientious individual has knowledge of the rightness of her act which does not preclude her doing otherwise. This work is designed to show that there is an implicit connection between Ockham's academic and political careers in his theory of conscience.
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