Ontological argument explained
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Ontological argument
The ontological argument is an idea in religious philosophy. It is supposed to show that God exists.
There are different versions, but they all argue something like: because we can imagine a perfect being, there must be a god. The idea is that existing makes a good thing better than one that's only imaginary. So the perfect thing we're imagining must exist. Then we call the perfect thing God.[1] The earliest objection was that an argument like that could prove wrong things. You could prove that a perfect island must exist, for example. But no real island is perfect.[2]
Because it starts with imagination, not what you can see or experience, this is a kind of a priori reasoning. David Hume didn't like that way of thinking. He believed that knowledge had to come from experience and called everything else "nothing but sophistry and illusion".[3]
Other versions of the argument start with the idea of the universe, and from that argue that there must be a god.
References
[change | change source]- ↑Anselm of Canterbury in the 11th century, according to Miroslaw Szatkowski (ed) 2012. Ontological proofs today. Ontos Verlag, p22.
- ↑Gaunilo.
- ↑Hume, David 1777 [1748]. An enquiry concerning human understanding. Lond
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1505: Ontological Argument
Ontological Argument
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Ontological argument
Philosophical argument to prove the existence of God
In the philosophy of religion, an ontological argument is a deductivephilosophicalargument, made from an ontological basis, that is advanced in support of the existence of God. Such arguments tend to refer to the state of being or existing. More specifically, ontological arguments are commonly conceived a priori in regard to the organization of the universe, whereby, if such organizational structure is true, God must exist.
The first ontological argument in Western Christian tradition[i] was proposed by Saint Anselm of Canterbury in his 1078 work, Proslogion (Latin: Proslogium, lit. 'Discourse [on the Existence of God]'), in which he defines God as "a being than which no greater can be conceived," and argues that such a being must exist in the mind, even in that of the person who denies the existence of God.[1] From this, he suggests that if the greatest possible being exists in the mind, it must also exist in reality, because if it existed only in the mind, then an even greater being must be possible – one who exists both in mind and in reality. Therefore, this greatest possible being must exist in reality. Similarly, in the East, Avicenna'sProof of the