Cosmological argument

Last updated

A cosmological argument, in natural theology and natural philosophy (not cosmology), is an argument in which the existence of a unique being, generally seen as some kind of god, is deduced or inferred from facts or alleged facts concerning causation, change, motion, contingency, or finitude in respect of the universe as a whole or processes within it. [1] [2] It is traditionally known as an argument from universal causation, an argument from first cause, or the causal argument, and is more precisely a cosmogonical argument (about the origin). Whichever term is employed, there are three basic variants of the argument, each with subtle yet important distinctions: the arguments from in causa (causality), in esse (essentiality), and in fieri (becoming).

Natural theology, once also termed physico-theology, is a type of theology that provides arguments for the existence of God based on reason and ordinary experience of nature.

Natural philosophy Philosophical study of nature and physical universe that was a precursor to science.

Natural philosophy or philosophy of nature was the philosophical study of nature and the physical universe that was dominant before the development of modern science. It is considered to be the precursor of natural science.

Cosmology (philosophy) discipline directed to the philosophical contemplation of the universe as a totality, and to its conceptual foundations

Philosophical cosmology, philosophy of cosmology or philosophy of cosmos is a discipline directed to the philosophical contemplation of the universe as a totality, and to its conceptual foundations. It draws on several branches of philosophy—metaphysics, epistemology, philosophy of physics, philosophy of science, philosophy of mathematics, and on the fundamental theories of physics. The term cosmology was used at least as early as 1730, by German philosopher Christian Wolff, in Cosmologia Generalis.

Contents

The basic premises of all of these are the concept of causality. The conclusion of these arguments is first cause, subsequently deemed to be God. The history of this argument goes back to Aristotle or earlier, was developed in Neoplatonism and early Christianity and later in medieval Islamic theology during the 9th to 12th centuries, and re-introduced to medieval Christian theology in the 13th century by Thomas Aquinas. The cosmological argument is closely related to the principle of sufficient reason as addressed by Gottfried Leibniz and Samuel Clarke, itself a modern exposition of the claim that "nothing comes from nothing" attributed to Parmenides.

Causality is efficacy, by which one process or state, a cause, contributes to the production of another process or state, an effect, where the cause is partly responsible for the effect, and the effect is partly dependent on the cause. In general, a process has many causes, which are also said to be causal factors for it, and all lie in its past. An effect can in turn be a cause of, or causal factor for, many other effects, which all lie in its future. Some writers have held that causality is metaphysically prior to notions of time and space.

In monotheistic thought, God is conceived of as the supreme being, creator deity, and principal object of faith. God is usually conceived as being omniscient (all-knowing), omnipotent (all-powerful), omnipresent (all-present) and as having an eternal and necessary existence. These attributes are used either in way of analogy or are taken literally. God is most often held to be incorporeal (immaterial). Incorporeality and corporeality of God are related to conceptions of transcendence and immanence of God, with positions of synthesis such as the "immanent transcendence".

Aristotle Classical Greek philosopher

Aristotle was a Greek philosopher and polymath during the Classical period in Ancient Greece. He was the founder of the Lyceum and the Peripatetic school of philosophy and Aristotelian tradition. Along with his teacher Plato, he has been called the "Father of Western Philosophy". His writings cover many subjects – including physics, biology, zoology, metaphysics, logic, ethics, aesthetics, poetry, theatre, music, rhetoric, psychology, linguistics, economics, politics and government. Aristotle provided a complex synthesis of the various philosophies existing prior to him, and it was above all from his teachings that the West inherited its intellectual lexicon, as well as problems and methods of inquiry. As a result, his philosophy has exerted a unique influence on almost every form of knowledge in the West and it continues to be a subject of contemporary philosophical discussion.

Contemporary defenders of cosmological arguments include William Lane Craig, [3] Robert Koons, [4] Alexander Pruss, [5] and William L. Rowe. [6]

Contemporary philosophy

Contemporary philosophy is the present period in the history of Western philosophy beginning at the early 20th century with the increasing professionalization of the discipline and the rise of analytic and continental philosophy.

William Lane Craig American Christian apologist and evangelist

William Lane Craig is an American analytic philosopher and Christian theologian, historian, and apologist. He holds faculty positions at Talbot School of Theology and Houston Baptist University. Craig has updated and defended the Kalam cosmological argument for the existence of God. He has also published work where he argues in favor of the historical plausibility of the resurrection of Jesus. His study of divine aseity and Platonism culminated with his book God Over All. Craig has debated the existence of God with Sam Harris, Christopher Hitchens, Lawrence M. Krauss and A. C. Grayling. He established and runs the online apologetics ministry ReasonableFaith.org.

Alexander Robert Pruss is a Canadian mathematician, philosopher, Professor of Philosophy and the Co-Director of Graduate Studies in Philosophy at Baylor University in Waco, Texas.

History

Plato and Aristotle, depicted here in Raphael's The School of Athens, both developed first cause arguments. Sanzio 01 Plato Aristotle.jpg
Plato and Aristotle, depicted here in Raphael's The School of Athens , both developed first cause arguments.

Plato (c. 427–347 BC) and Aristotle (c. 384–322 BC) both posited first cause arguments, though each had certain notable caveats. [7] In The Laws (Book X), Plato posited that all movement in the world and the Cosmos was "imparted motion". This required a "self-originated motion" to set it in motion and to maintain it. In Timaeus , Plato posited a "demiurge" of supreme wisdom and intelligence as the creator of the Cosmos.

Plato Classical Greek Athenian philosopher

Plato was an Athenian philosopher during the Classical period in Ancient Greece, founder of the Platonist school of thought, and the Academy, the first institution of higher learning in the Western world.

Cosmos orderly or harmonious system

The cosmos is the universe. Using the word cosmos rather than the word universe implies viewing the universe as a complex and orderly system or entity; the opposite of chaos. The cosmos, and our understanding of the reasons for its existence and significance, are studied in cosmology – a very broad discipline covering any scientific, religious, or philosophical contemplation of the cosmos and its nature, or reasons for existing. Religious and philosophical approaches may include in their concepts of the cosmos various spiritual entities or other matters deemed to exist outside our physical universe.

Timaeus is one of Plato's dialogues, mostly in the form of a long monologue given by the title character Timaeus of Locri, written c. 360 BC. The work puts forward speculation on the nature of the physical world and human beings and is followed by the dialogue Critias.

Aristotle argued against the idea of a first cause, often confused with the idea of a "prime mover" or "unmoved mover" (πρῶτον κινοῦν ἀκίνητον or primus motor) in his Physics and Metaphysics . [8] Aristotle argued in favor of the idea of several unmoved movers, one powering each celestial sphere, which he believed lived beyond the sphere of the fixed stars, and explained why motion in the universe (which he believed was eternal) had continued for an infinite period of time. Aristotle argued the atomist's assertion of a non-eternal universe would require a first uncaused cause – in his terminology, an efficient first cause – an idea he considered a nonsensical flaw in the reasoning of the atomists.

The unmoved mover or prime mover is a concept advanced by Aristotle as a primary cause or "mover" of all the motion in the universe. As is implicit in the name, the unmoved mover moves other things, but is not itself moved by any prior action. In Book 12 of his Metaphysics, Aristotle describes the unmoved mover as being perfectly beautiful, indivisible, and contemplating only the perfect contemplation: self-contemplation. He equates this concept also with the active intellect. This Aristotelian concept had its roots in cosmological speculations of the earliest Greek pre-Socratic philosophers and became highly influential and widely drawn upon in medieval philosophy and theology. St. Thomas Aquinas, for example, elaborated on the unmoved mover in the Quinque viae.

<i>Physics</i> (Aristotle) treatise by Aristotle

The Physics is a named text, written in ancient Greek, collated from a collection of surviving manuscripts known as the Corpus Aristotelicum, attributed to the 4th-century BC philosopher Aristotle.

<i>Metaphysics</i> (Aristotle) work by Aristotle

Metaphysics is one of the principal works of Aristotle and the first major work of the branch of philosophy with the same name. The principal subject is "being qua being," or being insofar as it is being. It examines what can be asserted about any being insofar as it is and not because of any special qualities it has. Also covered are different kinds of causation, form and matter, the existence of mathematical objects, and a prime-mover God.

Like Plato, Aristotle believed in an eternal cosmos with no beginning and no end (which in turn follows Parmenides' famous statement that "nothing comes from nothing"). In what he called "first philosophy" or metaphysics, Aristotle did intend a theological correspondence between the prime mover and deity (presumably Zeus); functionally, however, he provided an explanation for the apparent motion of the "fixed stars" (now understood as the daily rotation of the Earth). According to his theses, immaterial unmoved movers are eternal unchangeable beings that constantly think about thinking, but being immaterial, they are incapable of interacting with the cosmos and have no knowledge of what transpires therein. From an "aspiration or desire", [9] the celestial spheres, imitate that purely intellectual activity as best they can, by uniform circular motion. The unmoved movers inspiring the planetary spheres are no different in kind from the prime mover, they merely suffer a dependency of relation to the prime mover. Correspondingly, the motions of the planets are subordinate to the motion inspired by the prime mover in the sphere of fixed stars. Aristotle's natural theology admitted no creation or capriciousness from the immortal pantheon, but maintained a defense against dangerous charges of impiety.[ citation needed ]

Parmenides Ancient Greek philosopher

Parmenides of Elea was a pre-Socratic Greek philosopher from Elea in Magna Graecia. Parmenides has been considered the founder of metaphysics or ontology and has influenced the whole history of Western philosophy. He was the founder of the Eleatic school of philosophy, which also included Zeno of Elea and Melissus of Samos. Zeno's paradoxes of motion were to defend Parmenides' view.

Nothing comes from nothing is a philosophical expression of a thesis first argued by Parmenides. It is associated with ancient Greek cosmology, such as is presented not just in the works of Homer and Hesiod, but also in virtually every internal system—there is no break in-between a world that did not exist and one that did, since it could not be created ex nihilo in the first place.

Zeus Ruler of the gods in Greek mythology

Zeus is the sky and thunder god in ancient Greek religion, who rules as king of the gods of Mount Olympus. His name is cognate with the first element of his Roman equivalent Jupiter. His mythologies and powers are similar, though not identical, to those of Indo-European deities such as Jupiter, Perkūnas, Perun, Indra and Thor.

Plotinus, a third-century Platonist, taught that the One transcendent absolute caused the universe to exist simply as a consequence of its existence (creatio ex deo). His disciple Proclus stated "The One is God".[ citation needed ]

Centuries later, the Islamic philosopher Avicenna (c. 980–1037) inquired into the question of being, in which he distinguished between essence (Mahiat) and existence (Wujud). He argued that the fact of existence could not be inferred from or accounted for by the essence of existing things, and that form and matter by themselves could not originate and interact with the movement of the Universe or the progressive actualization of existing things. Thus, he reasoned that existence must be due to an agent cause that necessitates, imparts, gives, or adds existence to an essence. To do so, the cause must coexist with its effect and be an existing thing. [10]

Steven Duncan writes that it "was first formulated by a Greek-speaking Syriac Christian neo-Platonist, John Philoponus, who claims to find a contradiction between the Greek pagan insistence on the eternity of the world and the Aristotelian rejection of the existence of any actual infinite". Referring to the argument as the "'Kalam' cosmological argument", Duncan asserts that it "received its fullest articulation at the hands of [medieval] Muslim and Jewish exponents of Kalam ("the use of reason by believers to justify the basic metaphysical presuppositions of the faith"). [11]

Thomas Aquinas (c. 1225–1274) adapted and enhanced the argument he found in his reading of Aristotle and Avicenna to form one of the most influential versions of the cosmological argument. [12] [13] His conception of First Cause was the idea that the Universe must be caused by something that is itself uncaused, which he claimed is that which we call God:

The second way is from the nature of the efficient cause. In the world of sense we find there is an order of efficient causes. There is no case known (neither is it, indeed, possible) in which a thing is found to be the efficient cause of itself; for so it would be prior to itself, which is impossible. Now in efficient causes it is not possible to go on to infinity, because in all efficient causes following in order, the first is the cause of the intermediate cause, and the intermediate is the cause of the ultimate cause, whether the intermediate cause be several, or only one. Now to take away the cause is to take away the effect. Therefore, if there be no first cause among efficient causes, there will be no ultimate, nor any intermediate cause. But if in efficient causes it is possible to go on to infinity, there will be no first efficient cause, neither will there be an ultimate effect, nor any intermediate efficient causes; all of which is plainly false. Therefore it is necessary to admit a first efficient cause, to which everyone gives the name of God. [14] [ dubious ]

Importantly, Aquinas' Five Ways, given the second question of his Summa Theologica, are not the entirety of Aquinas' demonstration that the Christian God exists. The Five Ways form only the beginning of Aquinas' Treatise on the Divine Nature.

Versions of the argument

Argument from contingency

In the scholastic era, Aquinas formulated the "argument from contingency", following Aristotle in claiming that there must be something to explain why the Universe exists.[ dubious ] Since the Universe could, under different circumstances, conceivably not exist (contingency), its existence must have a cause – not merely another contingent thing, but something that exists by necessity (something that must exist in order for anything else to exist). [15] In other words, even if the Universe has always existed, it still owes its existence to an uncaused cause, [16] Aquinas further said: "... and this we understand to be God." [17]

Aquinas's argument from contingency allows for the possibility of a Universe that has no beginning in time. It is a form of argument from universal causation. Aquinas observed that, in nature, there were things with contingent existences. Since it is possible for such things not to exist, there must be some time at which these things did not in fact exist. Thus, according to Aquinas, there must have been a time when nothing existed. If this is so, there would exist nothing that could bring anything into existence. Contingent beings, therefore, are insufficient to account for the existence of contingent beings: there must exist a necessary being whose non-existence is an impossibility, and from which the existence of all contingent beings is derived.

The German philosopher Gottfried Leibniz made a similar argument with his principle of sufficient reason in 1714. "There can be found no fact that is true or existent, or any true proposition," he wrote, "without there being a sufficient reason for its being so and not otherwise, although we cannot know these reasons in most cases." He formulated the cosmological argument succinctly: "Why is there something rather than nothing? The sufficient reason ... is found in a substance which ... is a necessary being bearing the reason for its existence within itself." [18]

Leibniz's argument from contingency is one of the most popular cosmological arguments in philosophy of religion. It attempts to prove the existence of a necessary being and infer that this being is God. Alexander Pruss formulates the argument as the following syllogism:

  1. Every contingent fact has an explanation.
  2. There is a contingent fact that includes all other contingent facts.
  3. Therefore, there is an explanation of this fact.
  4. This explanation must involve a necessary being.
  5. This necessary being is God.

Premise 1 is a form of the principle of sufficient reason stating that all contingently true propositions are explained. This is one of the several variants of the PSR which differ in strength, scope, and modal implications. Premise 2 refers to what is known as the Big Conjunctive Contingent Fact (abbreviated BCCF) in philosophy of religion. The BCCF is generally taken to be the totality of all contingent beings or the logical conjunction of all contingent facts. [19] The approach of the argument is that since a contingent fact cannot explain the BCCF, a fact involving a necessary object must be its explanation. Statement 5, which is either seen as a premise or a conclusion, infers that the necessary being which explains the totality of contingent facts is God. In academic literature, several philosophers of religion such as Joshua Rasmussen and T. Ryan Byerly have argued for the inference from (4) to (5). [20]

In esse and in fieri

The difference between the arguments from causation in fieri and in esse is a fairly important one. In fieri is generally translated as "becoming", while in esse is generally translated as "in essence". In fieri, the process of becoming, is similar to building a house. Once it is built, the builder walks away, and it stands on its own accord; compare the watchmaker analogy. (It may require occasional maintenance, but that is beyond the scope of the first cause argument.)

In esse (essence) is more akin to the light from a candle or the liquid in a vessel. George Hayward Joyce, SJ, explained that, "where the light of the candle is dependent on the candle's continued existence, not only does a candle produce light in a room in the first instance, but its continued presence is necessary if the illumination is to continue. If it is removed, the light ceases. Again, a liquid receives its shape from the vessel in which it is contained; but were the pressure of the containing sides withdrawn, it would not retain its form for an instant." This form of the argument is far more difficult to separate from a purely first cause argument than is the example of the house's maintenance above, because here the First Cause is insufficient without the candle's or vessel's continued existence. [21]

Thus, Leibniz's argument is in fieri, while Aquinas' argument is both in fieri and in esse. This distinction is an excellent example of the difference between a deistic view (Leibniz) and a theistic view (Aquinas). As a general trend, the modern slants on the cosmological argument, including the Kalam argument, tend to lean very strongly towards an in fieri argument.[ citation needed ]

The philosopher Robert Koons has stated a new variant on the cosmological argument. He says that to deny causation is to deny all empirical ideas – for example, if we know our own hand, we know it because of the chain of causes including light being reflected upon one's eyes, stimulating the retina and sending a message through the optic nerve into your brain. He summarised the purpose of the argument as "that if you don't buy into theistic metaphysics, you're undermining empirical science. The two grew up together historically and are culturally and philosophically inter-dependent ... If you say I just don't buy this causality principle – that's going to be a big big problem for empirical science." This in fieri version of the argument therefore does not intend to prove God, but only to disprove objections involving science, and the idea that contemporary knowledge disproves the cosmological argument. [22] [ better source needed ]

Kalām cosmological argument

William Lane Craig gives this argument in the following general form: [23]

  1. Whatever begins to exist has a cause.
  2. The Universe began to exist.
  3. Therefore, the Universe had a cause.

Craig explains, by nature of the event (the Universe coming into existence), attributes unique to (the concept of) God must also be attributed to the cause of this event, including but not limited to: omnipotence, Creator, being eternal and absolute self-sufficiency. Since these attributes are unique to God, anything with these attributes must be God. Something does have these attributes: the cause; hence, the cause is God, the cause exists; hence, God exists.

Craig defends the second premise, that the Universe had a beginning starting with Al-Ghazali's proof that an actual infinite is impossible. However, If the universe never had a beginning then there indeed would be an actual infinite, an infinite amount of cause and effect events. Hence, the Universe had a beginning.

Metaphysical argument for the existence of God

Duns Scotus, the influential Medieval Christian theologian, created a metaphysical argument for the existence of God. Though it was inspired by Aquinas' argument from motion, he, like other philosophers and theologians, believed that his statement for God's existence could be considered separate to Aquinas'. His explanation for God's existence is long, and can be summarised as follows: [24]

  1. Something can be produced.
  2. It is produced by itself, something or another.
  3. Not by nothing, because nothing causes nothing.
  4. Not by itself, because an effect never causes itself.
  5. Therefore, by another A.
  6. If A is first then we have reached the conclusion.
  7. If A is not first, then we return to 2).
  8. From 3) and 4), we produce another- B. The ascending series is either infinite or finite.
  9. An infinite series is not possible.
  10. Therefore, God exists.

Scotus deals immediately with two objections he can see: first, that there cannot be a first, and second, that the argument falls apart when 1) is questioned. He states that infinite regress is impossible, because it provokes unanswerable questions, like, in modern English, "What is infinity minus infinity?" The second he states can be answered if the question is rephrased using modal logic, meaning that the first statement is instead "It is possible that something can be produced."

Objections and counterarguments

What caused the First Cause?

One objection to the argument is that it leaves open the question of why the First Cause is unique in that it does not require any causes. Proponents argue that the First Cause is exempt from having a cause, while opponents argue that this is special pleading or otherwise untrue. [1] Critics often press that arguing for the First Cause's exemption raises the question of why the First Cause is indeed exempt, [25] whereas defenders maintain that this question has been answered by the various arguments, emphasizing that none of its major forms rests on the premise that everything has a cause. [26]

William Lane Craig, who famously uses the Kalam cosmological argument, argues that the infinite is impossible, whichever perspective the viewer takes, and so there must always have been one unmoved thing to begin the universe. He uses Hilbert's paradox of the Grand Hotel and the question 'What is infinity minus infinity?' to illustrate the idea that the infinite is metaphysically, mathematically, and even conceptually, impossible. Other reasons include the fact that it is impossible to count down from infinity, and that, had the universe existed for an infinite amount of time, every possible event, including the final end of the universe, would already have occurred. He therefore states his argument in three points- firstly, everything that begins to exist has a cause of its existence; secondly, the universe began to exist; so, thirdly, therefore, the universe has a cause of its existence. [27] A response to this argument would be that the cause of the universe's existence (God) would need a cause for its existence, which, in turn, could be responded to as being logically inconsistent with the evidence already presented- even if God did have a cause, there would still necessarily be a cause which began everything, owing to the impossibility of the infinite stated by Craig.

Secondly, it is argued that the premise of causality has been arrived at via a posteriori (inductive) reasoning, which is dependent on experience. David Hume highlighted this problem of induction and argued that causal relations were not true a priori . However, as to whether inductive or deductive reasoning is more valuable still remains a matter of debate, with the general conclusion being that neither is prominent. [28] Opponents of the argument tend to argue that it is unwise to draw conclusions from an extrapolation of causality beyond experience. [1] Andrew Loke replies that, according to the Kalam Cosmological Argument, only things which begin to exist require a cause. On the other hand, something that is without beginning has always existed and therefore does not require a cause. The Cosmological Argument shows that there cannot be an actual infinite regress of causes, therefore there must be an uncaused First Cause that is beginningless and does not require a cause. [29]

Not evidence for a theist God

The basic cosmological argument merely establishes that a First Cause exists, not that it has the attributes of a theistic god, such as omniscience, omnipotence, and omnibenevolence. [30] This is why the argument is often expanded to show that at least some of these attributes are necessarily true, for instance in the modern Kalam argument given above. [1]

Existence of causal loops

A causal loop is a form of predestination paradox arising where traveling backwards in time is deemed a possibility. A sufficiently powerful entity in such a world would have the capacity to travel backwards in time to a point before its own existence, and to then create itself, thereby initiating everything which follows from it.

The usual reason which is given to refute the possibility of a causal loop is it requires that the loop as a whole be its own cause. Richard Hanley argues that causal loops are not logically, physically, or epistemically impossible: "[In timed systems,] the only possibly objectionable feature that all causal loops share is that coincidence is required to explain them." [31] However, Andrew Loke argues that causal loop of the type that is supposed to avoid a First Cause suffers from the problem of vicious circularity and thus it would not work. [32]

Existence of infinite causal chains

David Hume and later Paul Edwards have invoked a similar principle in their criticisms of the cosmological argument. Rowe has called the principle the Hume-Edwards principle: [33]

If the existence of every member of a set is explained, the existence of that set is thereby explained.

Nevertheless, David White argues that the notion of an infinite causal regress providing a proper explanation is fallacious. [34] Furthermore, Demea states that even if the succession of causes is infinite, the whole chain still requires a cause. [35] To explain this, suppose there exists a causal chain of infinite contingent beings. If one asks the question, "Why are there any contingent beings at all?", it does not help to be told that "There are contingent beings because other contingent beings caused them." That answer would just presuppose additional contingent beings. An adequate explanation of why some contingent beings exist would invoke a different sort of being, a necessary being that is not contingent. [36] A response might suppose each individual is contingent but the infinite chain as a whole is not; or the whole infinite causal chain to be its own cause.

Severinsen argues that there is an "infinite" and complex causal structure. [37] White tried to introduce an argument "without appeal to the principle of sufficient reason and without denying the possibility of an infinite causal regress". [38] A number of other arguments have been offered to demonstrate that an actual infinite regress cannot exist, viz. the argument for the impossibility of concrete actual infinities, the argument for the impossibility of traversing an actual infinite, the argument from the lack of capacity to begin to exist, and various arguments from paradoxes. [39]

Big Bang cosmology

Some cosmologists and physicists argue that a challenge to the cosmological argument is the nature of time: "One finds that time just disappears from the Wheeler–DeWitt equation" [40] (Carlo Rovelli). The Big Bang theory states that it is the point in which all dimensions came into existence, the start of both space and time. [41] Then, the question "What was there before the Universe?" makes no sense; the concept of "before" becomes meaningless when considering a situation without time. [41] This has been put forward by J. Richard Gott III, James E. Gunn, David N. Schramm, and Beatrice Tinsley, who said that asking what occurred before the Big Bang is like asking what is north of the North Pole. [41] However, some cosmologists and physicists do attempt to investigate causes for the Big Bang, using such scenarios as the collision of membranes. [42]

Philosopher Edward Feser states that classical philosophers' arguments for the existence of God do not care about the Big Bang or whether the universe had a beginning. The question is not about what got things started or how long they have been going, but rather what keeps them going. [43]

Alternatively, the above objections can be dispelled by separating the Cosmological Argument from the A-Theory of Time [44] and subsequently discussing God as a timeless (rather than "before" in a linear sense) cause of the Big Bang. There is also a Big Bang Argument, which is a variation of the Cosmological Argument using the Big Bang Theory to validate the premise that the Universe had a beginning. [45]

See also

Related Research Articles

The teleological or physico-theological argument, also known as the argument from design, or intelligent design argument is an argument for the existence of God or, more generally, for an intelligent creator based on perceived evidence of deliberate design in the natural world.

Early Islamic philosophy or classical Islamic philosophy is a period of intense philosophical development beginning in the 2nd century AH of the Islamic calendar and lasting until the 6th century AH. The period is known as the Islamic Golden Age, and the achievements of this period had a crucial influence in the development of modern philosophy and science. For Renaissance Europe, "Muslim maritime, agricultural, and technological innovations, as well as much East Asian technology via the Muslim world, made their way to western Europe in one of the largest technology transfers in world history.” This period starts with al-Kindi in the 9th century and ends with Averroes at the end of 12th century. The death of Averroes effectively marks the end of a particular discipline of Islamic philosophy usually called the Peripatetic Arabic School, and philosophical activity declined significantly in Western Islamic countries, namely in Islamic Spain and North Africa, though it persisted for much longer in the Eastern countries, in particular Persia and India where several schools of philosophy continued to flourish: Avicennism, Illuminationist philosophy, Mystical philosophy, and Transcendent theosophy.

Aristotelian theology

Aristotelian theology and the scholastic view of God have been influential in Western intellectual history.

The existence of God is a subject of debate in the philosophy of religion and popular culture.

Thomism philosophical school based on the work of Thomas Aquinas

Thomism is the philosophical school that arose as a legacy of the work and thought of Thomas Aquinas (1225–1274), philosopher, theologian, and Doctor of the Church. In philosophy, Aquinas' disputed questions and commentaries on Aristotle are perhaps his most well-known works.

The principle of sufficient reason states that everything must have a reason or a cause. The modern formulation of the principle is usually attributed to Gottfried Leibniz, although the idea was conceived of and utilized by various philosophers who preceded him, including Anaximander, Parmenides, Archimedes, Plato and Aristotle, Cicero, Avicenna, Thomas Aquinas, and Spinoza. Some philosophers have associated the principle of sufficient reason with "ex nihilo nihil fit". Hamilton identified the laws of inference modus ponens with the "law of Sufficient Reason, or of Reason and Consequent" and modus tollens with its contrapositive expression.

The Kalām cosmological argument is a modern formulation of the cosmological argument for the existence of God; named for the kalam, it was popularized by William Lane Craig in his The Kalām Cosmological Argument (1979).

Theological determinism is a form of predeterminism which states that all events that happen are pre-ordained, and/or predestined to happen, by one or more divine beings, or that they are destined to occur given the divine beings' omniscience. Theological determinism exists in a number of religions, including Jainism, Judaism, Christianity and Islam. It is also supported by proponents of Classical pantheism such as the Stoics and Baruch Spinoza.

Five Ways (Aquinas) 5 logical arguments for the existence of God made by Thomas Aquinas in his book Summa Theologica: the argument from motion; the argument from causation; the argument from contingency; the argument from degree; the argument from final cause

The Quinque viæ are five logical arguments regarding the existence of God summarized by the 13th-century Catholic philosopher and theologian St. Thomas Aquinas in his book Summa Theologica. They are:

  1. the argument from "motion";
  2. the argument from causation;
  3. the argument from contingency;
  4. the argument from degree;
  5. the argument from final cause or ends.

Metaphysical naturalism is a philosophical worldview which holds that there is nothing but natural elements, principles, and relations of the kind studied by the natural sciences. Methodological naturalism is a philosophical basis for science, for which metaphysical naturalism provides only one possible ontological foundation. Broadly, the corresponding theological perspective is religious naturalism or spiritual naturalism. More specifically, metaphysical naturalism rejects the supernatural concepts and explanations that are part of many religions.

The argument from degrees, also known as the degrees of perfection argument or the henological argument is an argument for the existence of God first proposed by mediaeval Roman Catholic theologian Thomas Aquinas as one of the five ways to philosophically argue in favour of God's existence in his Summa Theologica. It is based on ontological and theological notions of perfection. Contemporary Thomist scholars are often in disagreement on the metaphysical justification for this proof.. According to Edward Feser, the metaphysics involved in the argument has more to do with Aristotle than Plato; hence, while the argument presupposes realism about universals and abstract objects, it would be more accurate to say Aquinas is thinking of Aristotelian realism and not Platonic realism per se.

The following outline is provided as an overview of and topical guide to metaphysics:

Temporal finitism is the doctrine that time is finite in the past. The philosophy of Aristotle, expressed in such works as his Physics, held that although space was finite, with only void existing beyond the outermost sphere of the heavens, time was infinite. This caused problems for mediaeval Islamic, Jewish, and Christian philosophers, who were unable to reconcile the Aristotelian conception of the eternal with the Genesis creation narrative.

The question of the eternity of the world was a concern for both ancient philosophers and the medieval theologians and philosophers of the 13th century. The question is whether the world has a beginning in time, or whether it has existed from eternity. The problem became a focus of a dispute in the 13th century, when some of the works of Aristotle, who believed in the eternity of the world, were rediscovered in the Latin West. This view conflicted with the view of the Catholic church that the world had a beginning in time. The Aristotelian view was prohibited in the Condemnations of 1210–1277.

Eutaxiology is the philosophical study of order and design. It is distinguished from teleology in that it does not focus on the purpose or goal of a given structure or process, merely the degree and complexity of the structure or process.

<i>The Kalām Cosmological Argument</i> book by William Lane Craig

The Kalām Cosmological Argument is a 1979 book by William Lane Craig, in which the author offers a contemporary defense of the Kalām cosmological argument and purports to establish the existence of God based upon the alleged metaphysical impossibility of an infinite regress of past events. According to Craig, given that an infinite temporal regress is metaphysically impossible and that everything that begins to exist has a cause of its existence. In a further analysis Craig discloses that this cause is a personal creator who changelessly and independently willed the beginning of the universe.

Duns Scotus Scottish Franciscan friar, philosopher and Catholic blessed

John Duns, commonly called Duns Scotus, was a Scottish Catholic priest and Franciscan friar, university professor, philosopher, and theologian. He is one of the three most important philosopher-theologians of Western Europe in the High Middle Ages, together with Thomas Aquinas and William of Ockham. Scotus has had considerable influence on both Catholic and secular thought. The doctrines for which he is best known are the "univocity of being", that existence is the most abstract concept we have, applicable to everything that exists; the formal distinction, a way of distinguishing between different aspects of the same thing; and the idea of haecceity, the property supposed to be in each individual thing that makes it an individual. Scotus also developed a complex argument for the existence of God, and argued for the Immaculate Conception of Mary.

Proof of the Truthful Avicennas argument for Gods existence

The Proof of the Truthful is a formal argument for proving the existence of God introduced by the Islamic philosopher Avicenna. Avicenna argued that there must be a "necessary existent", an entity that cannot not exist. The argument says that the entire set of contingent things must have a cause that is not contingent because otherwise it would be included in the set. Furthermore, through a series of arguments, he derived that the necessary existent must have attributes that he identified with the God of Islam, including unity, simplicity, immateriality, intellect, power, generosity, and goodness.

Why there is anything at all Metaphysical question

The question "Why is there anything at all?", or, "Why is there something rather than nothing?" has been raised or commented on by philosophers including Gottfried Wilhelm Leibniz, Ludwig Wittgenstein, and Martin Heidegger – who called it the fundamental question of metaphysics.

References

  1. 1 2 3 4 Reichenbach, Bruce (2012). "Cosmological Argument". The Stanford Encyclopedia of Philosophy (Fall 2006 Edition, Edward N. Zalta (ed.) ed.). Retrieved 4 August 2016.
  2. Oderberg, David S. (September 1, 2007). "The Cosmological Argument". In Meister, Chad; Copan, Paul (eds.). The Routledge Companion to Philosophy of Religion. Routledge. pp. 341–350. ISBN   978-0415380386.
  3. Craig, William Lane; Sinclair, James D. (May 18, 2009). "The Kalam Cosmological Argument". In Craig, William Lane; Moreland, J. P. (eds.). The Blackwell Companion to Natural Theology. Wiley-Blackwell. pp. 101–201. ISBN   978-1405176576.
  4. Koons, Robert (1997). "A New Look at the Cosmological Argument" (PDF). American Philosophical Quarterly. University of Illinois Press. 34 (2): 193–211. Archived from the original (PDF) on 2003-03-14. Retrieved 2015-03-27.
  5. Gale, Richard M.; Pruss, Alexander, eds. (March 2003). The Existence of God. Burlington, VT: Ashgate. ISBN   978-0754620518.
  6. Rowe, William L. (1975). The Cosmological Argument. Princeton University Press. ISBN   978-0691072104.
  7. Craig, WL., The Cosmological Argument from Plato to Leibniz, Wipf and Stock Publishers, 2001, pp. 1–5, 13.
  8. Aristotle, Physics VIII, 4–6; Metaphysics XII, 1–6.
  9. "Cosmological Argument for the Existence of God", in Macmillan Encyclopedia of Philosophy (1967), Vol. 2, p. 233 ff.
  10. "Islam". Encyclopædia Britannica Online. 2007. Retrieved 2007-11-27.
  11. Duncan, S., Analytic philosophy of religion: its history since 1955, Humanities-Ebooks, p.165.
  12. Summa Theologica, St. Thomas Aquinas
  13. Scott David Foutz, An Examination of Thomas Aquinas' Cosmological Arguments as found in the Five Ways, Quodlibet Online Journal of Christian Theology and Philosophy
  14. "Summa Theologica". www.dhspriory.org.
  15. Summa Theologiae, I: 2, 3
  16. Aquinas was an ardent student of Aristotle's works, a significant number of which had only recently been translated into Latin by William of Moerbeke .
  17. Summa Theologiae, I: 2,3
  18. Monadologie (1714). Nicholas Rescher, trans., 1991. The Monadology: An Edition for Students. Uni. of Pittsburg Press. Jonathan Bennett's translation. Latta's translation. Archived 2015-11-17 at the Wayback Machine
  19. Oppy, Graham. "On 'a new cosmological argument'". Religious Studies.
  20. Rasmussen, Joshua. "From a Necessary Being to God". International Journal for Philosophy of Religion.
  21. Joyce, George Hayward (1922) Principles of Natural Theology. New York: Longmans Green.
  22. Hainline, Allen (November 22, 2014). "New Proofs for God's Existence". Cross Examined.
  23. Craig, William L. "The Existence of God and the Beginning of the Universe". Truth Journal. Leaderu.com. Retrieved 22 June 2008.
  24. "Authors/Duns Scotus/Ordinatio/Ordinatio I/D2/Q2B - The Logic Museum". www.logicmuseum.com.
  25. Cline, Austin. "Cosmological Argument: Does the Universe Require a First Cause? | Agnosticism/Atheism". About.com. Retrieved June 20, 2008.
  26. Clarke, W. Norris (August 25, 2009). "The Creative Retrieval of Saint Thomas Aquinas: Essays in Thomistic Philosophy, New and Old". Fordham Univ Press via Google Books.
  27. Reichenbach, Bruce (September 24, 2019). Zalta, Edward N. (ed.). The Stanford Encyclopedia of Philosophy. Metaphysics Research Lab, Stanford University via Stanford Encyclopedia of Philosophy.
  28. "Deduction & Induction". Socialresearchmethods.net. 2006-10-20. Retrieved 2012-09-02.
  29. Andrew Loke, God and Ultimate Origins (Cham: Springer Nature, 2017), p. 189; Chapter 5.
  30. Austin Cline (27 July 2015). "Cosmological Argument for the Existence of God". About, Inc. Retrieved 3 August 2016.
  31. Richard Hanley, No End in Sight: Causal Loops in Philosophy, Physics and Fiction, Synthese
  32. Andrew Loke, God and Ultimate Origins (Cham: Springer Nature, 2017), chapter 4.
  33. Alexander R. Pruss, The Hume-Edwards Principle and the Cosmological Argument, International Journal for Philosophy of Religion
  34. White, David E. "An argument for God's existence". International Journal for Philosophy of Religion.
  35. Calvert, Brian. "Another problem about Part IX of Hume's Dialogues". International Journal for Philosophy of Religion.
  36. Rota, Michael. "Infinite Causal Chains and Explanation" (DOC). Proceedings of the American Catholic Philosophical Association.
  37. Severinsen, Morten. "Principles Behind Definitions of Diseases – a Criticism of the Principle of Disease Mechanism and the Development of a Pragmatic Alternative". Theoretical Medicine and Bioethics. This implies that there is an "infinite" and complex causal structure behind each disease, and that the disease mechanism would have to encompass the whole structure.
  38. White, David E. "An argument for God's existence". International Journal for Philosophy of Religion. My intention is to show that a cosmological argument for God's existence (not that of a first cause simpliciter) can be constructed without appeal to the principle of sufficient reason and without denying the possibility of an infinite causal regress.
  39. Andrew Loke, God and Ultimate Origins (Cham: Springer Nature, 2017), chapters 2 and 3; Waters, Ben. 2013. "Methuselah's Diary and the Finitude of the Past". Philosophia Christi 15: 463–469; Koons, Robert. 2014. A New Kalam Argument: Revenge of the Grim Reaper. Noûs 48: 256–267.
  40. Folger, Tim. "Time may not exist" . Retrieved August 17, 2012.
  41. 1 2 3 J. Richard Gott III, James E. Gunn, David N. Schramm, and Beatrice M. Tinsley, "Will the Universe Expand Forever?" Scientific American [March 1976], p. 65
  42. Britt, Robert R. (April 18, 2001). "Brane-Storm | Challenges Part of Big Bang Theory". Space.com. Archived from the original on 11 May 2008. Retrieved June 21, 2008.
  43. Feser, Edward. The Last Superstition, St. Augustine Press 2008, p. 103
  44. Benjamin Victor Waters (9 July 2015). "Toward a new kalām cosmological argument". Cogent Arts and Humanities. 2 (1). doi:10.1080/23311983.2015.1062461.
  45. An article mentioning the existence of such an argument, but not necessarily endorsing it: http://strangenotions.com/why-we-should-be-cautious-using-the-big-bang-argument