In Proslogium St. Anselm presents his argument for the existence of God, an argument that has thus far withstood the test of time and many criticisms, one of which I will discuss here. Anselm works his way from the “fool’s” assumption that God does not exist, or at least does not exist in reality, through his premises that existence is greater than understanding alone and that a being with God’s properties and existence can be conceived of, to the conclusion that because God is that than which nothing greater can be conceived and God can exist in understanding, God must exist in reality. Gaunilo, a fellow monk, gives his criticism of Anselm’s argument in the form of a reductio ad absurdum argument. Gaunilo attempts to show Anselm’s argument to be false by taking a parody of Anselm’s argument to an extreme and absurd conclusion, that being the existence of the Perfect Island from the same reasoning as the existence of God. I then present a reply that I believe to be in accordance with something Anselm might have responded to Gaunilo with. This reply includes the explanation that the Perfect Island cannot be compared to God because the Perfect Island, if it were to exist, would be a finite and empirical Island and therefore imperfect by nature but God is infinite and therefore can and is perfect by nature. I will end with the conclusion that, based on St. Anselm’s argument, Gaunilo’s criticism and a possible reply to Gaunilo’s criticism, Anselm’s argument is true but only if
A Response to Philonous’s Argument for the Existence of God In the book “Three Dialogues between Hylas and Philonous” (1713) George Berkeley uses the dialogue between fictional characters Philonous and Hylas to articulate his argument against atheism. He begins this argument by asserting that his view on idealism—which asserts that reality exists solely in the mind and its ideas— “is enough to overthrow the whole system of atheism” (30). While denying atheism, Berkeley simultaneously makes an argument in favor of the existence of God.
Offer a biographical sketch of Anselm. Who was he? Who was he teaching? Was he always devout (in other words, was he always a monk?)
I have to admit that Zimmerman’s talk was hard at times for me to comprehend. I would love feedback if I understood his divine argument wrong, because I have had a few discussions about it with my peers and many took away different views from his final argument for a divine being, and in this paper I will explain how I understood his final argument. To come upon the divine being of God, he had to eliminate all the other contingent and necessary options believed by other philosophers and scientists through reasoning. He explained how it wasn’t possible for their to be no answer for the cosmos, nor were any of the contingent explanations of science, philosophy, or an infinite past made any sense.
The objection addressed the validity of the argument which had the premise 1, nothing is the efficient cause of itself except God and premise 2, a chain of causes cannot be infinite. The argument thus concludes there must be a first cause. This conclusion agrees with my thesis that Saint Thomas Aquinas’s argument formulated in the second way leads to a valid argument, which concludes that there must be a first cause and that God
The existence of God has been presented by a multitude of philosophers. However, this has led to profound criticism and arguments of God’s inexistence. The strongest argument in contradiction to God’s existence is the Problem of Evil, presented by J.L Mackie. In this paper, I aim to describe the problem of evil, analyse the objection of the Paradox of Omnipotence and provide rebuttals to this objection. Thus, highlighting my support for Mackie’s Problem of evil.
There have been an innumerable amount of arguments for the existence of God for hundreds of years. Some have become much more popular due to their merit, and their ability to stay relevant through changing times. Two arguments in particular that have been discussed for a very long time are the ontological and cosmological arguments. Each were proposed in the period of the high middle ages by members of the Roman Catholic Church. They each have been used extensively by many since their introduction.
For this disputation, I had the pleasure of arguing against the topic of be it resolved that you can convince a non-believer to affirm the existence of God using philosophical arguments. As the opposing side, Sarah and I counter argued the following: the argument from motion, the ontological argument, Pascal’s Wager, the cosmological argument, the teleological argument, and the moral argument. The argument from motion argues that it is only possible to experience that which exists, and people experience God, therefore God must exist; however it can be counter argued that since faith cannot be demonstrated or experienced, as it is unseen, God cannot exist.
In this he questions the attributes of God that are traditionally used to describe him. He claims that there is a lack of foundational evidence to prove that God is not only the creator of the universe but is the All Mighty God that he is described as (Speaks). Rather than Hume arguing that Paley’s argument is false, he focuses heavily on if God even exists or if he is the higher figure that he is painted as. Another argument that can be used against Paley is the theory of the Big Bang Theory.
In Lara Buchak’s essay, Can It Be Rational to Have Faith? , she asserts that everyday faith statements and religious faith statements share the same attributes. She later states that in order to truly have faith, a person ceases to search for more evidence for their claim, and that having faith can be rational. Although she makes compelling arguments in favor of faith in God, this essay is more hearsay and assumption than actual fact. In this paper, you will see that looking for further evidence would constitute not having faith, but that having faith, at least in the religious sense, is irrational.
The question that is asked time and time again is whether or not god exists. It is evident that people hold different beliefs. It is evident that through some of the beliefs of J.L. Mackie that it could be argued that God does not actually exist. I find this argument to be more agreeable. In Mackie’s Evil and Omnipotence, he argues many points to support why it should be believed that god does not exist.
Descartes, and Paley suggest that we can know God and that he is within our understanding. Throughout the readings they describe and argue how we can now the existence of God and the attributes that are associated with him. However David Hume would refute these claims saying through his dialogues more specifically through a character named Philo that we cannot know the attributes or even for that matter the existence. During this paper I will analyze Descartes and Paley’s arguments in comparison with David Hume’s arguments that we cannot know these things. In Paley’s argument he says that if we saw a rock lying on the ground and someone said that rock had always been there that is conceivable, whereas if a watch were lying on the ground that answer would no longer be acceptable.
Anselm’s argument is based on this known definition of the concept of God alone. Descartes’ argument for the existence of God is based on his foundation of knowledge, logic. Humans have the idea in their minds of infinite perfection. Humans also have the idea of themselves as inferior to this idea as imperfect. For humans to have the idea of infinite perfection, there must be truth in the reason for them having this idea.
A lot of arguments have been known to prove or disprove the existence of God, and the Problem of Evil is one of them. The Problem of Evil argues that it is impossible to have God and evil existing in the same world. Due to ideal characteristics of God, evil should not have a chance to exist and make human suffer. In this essay, I will examine the argument for the Problem of Evil, a possible theodicy against the argument, and reply to the theodicy. First of all, to be clear, the Problem of Evil is an argument that shows that God cannot be either all- powerful, all-knowing, and/or all good.
In this essay, I will set out to prove that Thomas Aquinas’ First Cause Argument does not show that God exists and the conclusion that God exists does not follow from the premises of the first cause argument. I do think that the conclusion is valid and could be sound/or has the potential to be, but the premises fail to provide the basis upon which to reach such a conclusion. Hence, I will be raising some objections to the premises and will try to disprove any counter-arguments that could be raised in its defense. This would be done by examining Aquinas’ First Cause Argument and trying to disprove it whilst countering arguments in its defense.
St. Anselm and Descartes are known for presenting the first ontological arguments on the existence of God. The word ontological is a compound word derived from ‘ont’ which means exists or being and ‘–ology’ which means the study of. Even though Anselm and Descartes’ arguments differ slightly, they both stem from the same reasoning. Unlike the other two arguments on God’s existence (teleological and cosmological), the ontological argument does not seek to use any empirical evidence but rather concentrates on pure reason. The rationale behind this school of thought