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Chapter 6:. Ontological arguments for God’s existence:. Ontological argument. Derived from the Greek terms ontos (being) and logos (reason or rational account) First developed by Saint Anselm of Canterbury, the argument takes a variety of forms - PowerPoint PPT PresentationTRANSCRIPT
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Ontological argumentsfor God’s existence:
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Derived from the Greek terms ontos (being) and logos(reason or rational account)
First developed by Saint Anselm of Canterbury, the argument takes a variety of forms
The common theme among them is that they begin a priori – proceeding from the mere concept of God – and conclude that God must exist
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1. Everyone is able to understand by the term “God” a being than which none greater can be conceived
2. So, a being than which none greater can be conceived exists in the mind (the understanding) when one hears about such a being
3. We can conceive of a being than which none greater can be conceived which exists both in the mind and in reality
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4. To exist in reality is better than to exist in the mind alone
5. If, therefore, a being than which none greater can be conceived exists in the mind alone and not in reality, it is not a being than which none greater can be conceived
6. Therefore, a being than which none greater can be conceived exists in reality.
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1. Everyone is able to understand by the term “Perfect Island” the greatest possible island(GPI).
2. So, a GPI exists in the mind3. We can conceive of a GPI that exists in the
mind and reality4. Existence in reality is greater than existence in
the mind alone5. If a GPI exists in the mind alone, then it is not
the GPI6. Thus, a GPI exists in reality7. But since a GPI does not exist in reality, the
argument structure (which Anselm also utilizes) must be flawed
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Existence is not a predicate such that it is a property which can be affirmed of a thing
Existence does not add to the concept of a thing; rather, existence is the instantiation of a thing
The example of a black, existing cat
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1. It is possible that a being exists which is maximally great (a being we can call God)
2. So, there is a possible world in which a maximally great being exists
3. A maximally great being is necessarily maximally excellent in every possible world(by definition)
4. Since a maximally great being is necessarily maximally excellent in every possible world, that being is necessarily maximally excellent in the actual world
5. Therefore, a maximally great being exists in the actual world
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God’s existence is a logical or metaphysical impossibility
Possible worlds and the semantics they employ are problematic
Fairies, ghosts, gremlins and unicorns can be made “plausible” through the same argumentation (similar to “Perfect Island”)
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1. It is possible that a special fairy exists2. So, there is a possible world in which a
special fairy exists3. A special fairy is necessarily a tiny
woodland creature with magical powers in every possible world
4. Since a special fairy is necessarily a tiny woodland creature with magical powers in every possible world, that fairy is necessarily a tiny woodland creature with magical powers in the actual world
5. Therefore, a special fairy exists in the actual world
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Is it greater to exist than to not exist, as Anselm claimed? How does your answer affect Anselm’s argument?
Can you conceive of God’s non-existence? If so, what follows from this regarding the ontological argument?
How does the ontological argument differ from other classic arguments for the existence of God?