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A rigorous examination of philosophical proofs for the existence of the ultimate reality, delving into the historical development and critiques of the ontological argument.

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What is an Ontological Argument?

Definition and Foundation

In the philosophy of religion, an ontological argument is a deductive philosophical argument advanced in support of the existence of God. These arguments are typically grounded in ontology, focusing on the nature of being or existence itself. Crucially, they are often conceived as a priori arguments, meaning they rely on reasoning independent of empirical observation of the universe. If certain conceptual or definitional truths about God hold, then God's existence is logically necessitated.

Core Principle

The fundamental idea is that the very concept or definition of God entails His existence. If one can conceive of God as a maximally perfect being, or a necessary existent, then the logical structure of that concept itself implies that such a being must exist in reality, not merely as an idea in the mind. This contrasts with empirical arguments that rely on observations of the world.

Deductive Reasoning

Ontological arguments are characterized by their use of deductive reasoning. They aim to establish God's existence with logical certainty, moving from premises (often definitional or conceptual) to an inescapable conclusion. The validity of the argument rests on the logical structure, rather than the probability derived from evidence.

Classifying the Arguments

Kant's Framework

Immanuel Kant provided a foundational classification, contrasting ontological arguments with cosmological and teleological arguments. He defined ontological arguments as those derived purely from a priori reasoning, focusing solely on conceptual analysis and logic, independent of any empirical data about the world.

Oppy's Typology

Philosopher Graham Oppy proposed a detailed subclassification based on the nature of the premises employed:

  • Definitional: Arguments relying on definitions of God.
  • Conceptual: Arguments based on the possession of certain ideas or concepts.
  • Modal: Arguments that explore possibilities and necessities.
  • Meinongian: Arguments distinguishing different categories of existence.
  • Experiential: Arguments involving the experience of God.
  • Mereological: Arguments using theories of the whole-part relation.
  • Higher-order: Arguments concerning collections of properties and their instantiation.
  • Hegelian: Arguments associated with the philosophy of G.W.F. Hegel.

Craig's Perspective

William Lane Craig suggests that an argument is ontological if it deduces God's existence from His definition, implying that a full understanding of God's concept necessitates belief in His existence. This highlights the internal coherence and conceptual necessity central to many ontological arguments.

Historical Trajectory

Ancient Roots and Anselm

While precursors can be found in ancient Greek philosophy (Xenophanes, Plato) and Neoplatonism, the first explicit and influential formulation is attributed to Saint Anselm of Canterbury in his Proslogion (c. 1078). Anselm defined God as "a being than which no greater can be conceived" and argued that such a being must exist not only in the mind but also in reality.

Cartesian and Spinozist Contributions

Renรฉ Descartes presented variations, linking God's existence to the "clear and distinct" idea of a supremely perfect being. Baruch Spinoza also offered arguments, often seen as deductive proofs from the concept of God as a necessary existent.

Leibniz and Kantian Critiques

Gottfried Wilhelm Leibniz refined Descartes's argument by emphasizing the need to prove the coherence of a supremely perfect being. Later, Immanuel Kant launched a powerful critique, famously arguing that existence is not a predicate.

Modern Modal Logic

The 20th century saw a revival, particularly through modal logic. Philosophers like Norman Malcolm and Charles Hartshorne developed modal versions. Kurt Gรถdel formulated a complex formal proof using modal logic, later popularized by Alvin Plantinga, who further refined it with concepts like "maximal greatness."

Key Arguments Explored

Anselm's Formulation

Anselm's primary argument, presented in Proslogion Chapters 2 and 3, posits that God is "that than which nothing greater can be conceived."

  1. God is conceived as a being than which nothing greater can be imagined.
  2. Such a being exists at least in the understanding (as an idea).
  3. A being that exists in reality is greater than one that exists only in the understanding.
  4. Therefore, if God exists only in the understanding, we could conceive of a greater being (one that exists in reality).
  5. This contradicts the definition of God. Thus, God must exist in reality.

Anselm also argued that a being whose non-existence is logically impossible is greater than one whose non-existence is possible, implying God must necessarily exist.

Descartes's Perfect Being

Descartes argued that the idea of God as a supremely perfect being is innate. Since existence is a perfection, a supremely perfect being must possess existence. To conceive of God without existence would be a contradiction, akin to conceiving of a mountain without a valley.

  1. I have an idea of God as a supremely perfect being.
  2. Perfection includes existence; a supremely perfect being must have all perfections.
  3. Therefore, existence is part of God's essence.
  4. Thus, God necessarily exists.

He likened this to geometric truths: just as the property of having three angles summing to 180 degrees is inseparable from the concept of a triangle, existence is inseparable from the concept of a supremely perfect being.

Modal Logic Versions (Gรถdel, Plantinga)

Modern proponents utilize modal logic, which deals with possibility and necessity.

Kurt Gรถdel formalized an argument based on modal axioms, defining "God-like" as possessing all positive properties and arguing that such a property must necessarily exist. Alvin Plantinga refined this, distinguishing "maximal excellence" (perfection in a world) from "maximal greatness" (maximal excellence in all possible worlds). His argument suggests that if a maximally great being is possible, it must exist necessarily.

Plantinga's Simplified Structure:

  1. It is possible that a maximally great being exists.
  2. If it is possible that a maximally great being exists, then a maximally great being exists in some possible world.
  3. If a maximally great being exists in some possible world, then it exists in every possible world (due to maximal greatness).
  4. If a maximally great being exists in every possible world, then it exists in the actual world.
  5. Therefore, a maximally great being exists.

Challenges and Counterarguments

Gaunilo's Perfect Island

Anselm's contemporary, Gaunilo of Marmoutiers, argued that Anselm's logic could prove the existence of a "perfect island"โ€”an island more excellent than any other conceivable island. Since such an island could not logically fail to exist if it were perfect, Gaunilo suggested the argument proves too much, implying the existence of many non-existent perfect things.

Kant's Predicate Objection

Immanuel Kant famously argued that "existence is not a real predicate." He contended that existence does not add anything to the concept of a thing; it merely posits the thing with all its predicates. Therefore, including existence in the definition of God does not logically compel His existence, as existence is not a property that enhances perfection.

Kant distinguished between analytic propositions (where the predicate is contained within the subject, e.g., "all bachelors are unmarried") and synthetic propositions (where the predicate adds new information, e.g., "the cat is on the mat"). He argued that if "God exists" were analytic, it would be a mere tautology, true by definition but saying nothing about reality. If it were synthetic, then existence would be a predicate that adds to the concept, which Kant denied. For Kant, existence is the "positing" of a thing, not a property that can be part of its definition.

Hume and Empirical Necessity

David Hume, an empiricist, argued that nothing conceivable implies a contradiction upon its non-existence. Therefore, no matter how perfect or necessary a being is conceived to be, its existence cannot be demonstrated a priori. He maintained that existence is not a quality that can be logically deduced.

Coherence and Other Issues

Other criticisms include:

  • Coherence: Some argue that the attributes ascribed to a maximally great being (e.g., omnipotence and omniscience) might be logically incompatible, rendering the concept incoherent.
  • Begging the Question: Critics like William L. Rowe suggest that the arguments implicitly assume what they seek to proveโ€”that God exists.
  • Reversibility: The argument might be used to prove the existence of a maximally evil being ("Evil God") if the concept is structured similarly.

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References

References

  1.  Adamson, Peter (2013-07-04). "From the necessary existent to God". In Adamson, Peter (ed.). Interpreting Avicenna: Critical Essays. Cambridge University Press. ISBN 978-0-521-19073-2.
  2.  Johnson, Steve A. 1984. "Ibn Sina's Fourth Ontological Argument for God's Existence." The Muslim World 74 (3-4): 161รขย€ย“171.
  3.  Brian Leftow, "Why Perfect Being Theology?" International Journal for Philosophy and Religion (2011).
  4.  Nagasawa, Yujin. Maximal God: A new defence of perfect being theism. Oxford University Press, 2017, pp. 15รขย€ย“25.
  5.  Spinoza, Baruch. (2002). Complete Works (S. Shirley & M. L. Morgan, Eds.), p. 37. Indianapolis, Indiana: Hackett Publishing Company.
  6.  Rasmussen, Joshua. รขย€ยœPlantinga.รขย€ย Ontological Arguments. Ed. Graham Oppy. Cambridge: Cambridge University Press, 2018. 176รขย€ย“194. Print. Classic Philosophical Arguments.
A full list of references for this article are available at the Ontological argument Wikipedia page

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This content has been generated by an AI model and is intended for educational and informational purposes only. It is based on publicly available data and aims to provide a comprehensive overview of the ontological argument. While efforts have been made to ensure accuracy and clarity, the complex nature of philosophical discourse means that interpretations may vary, and the information may not be exhaustive or entirely up-to-date.

This is not philosophical advice. The material presented here should not substitute for rigorous academic study or consultation with qualified philosophers or theologians. Readers are encouraged to engage with primary sources and scholarly literature for a deeper understanding. The creators of this page are not responsible for any errors, omissions, or actions taken based on the information provided.