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Rene descartes first meditation analysis
Anselms ontological argument
Critique of descartes first and second meditation
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Due to the preconceptions I have concerning Anselm’s Ontological Argument, as learnt through course research and lectures. I will like Descartes in his ‘First Meditation’, put these preconceptions to one side and present an essay that explores both sides of the argument in an attempt to reach an independent conclusion. However, I hope to reach the same conclusion as I had before – that is, that the Ontological Argument can be refuted on the basis that there exists a fundamental dissimilarity between the concept of existence in our minds, and that of existence in reality. This essay will present two objections to Anselm’s Ontological argument, namely, the ‘Perfect Island Objection’ and the ‘Existence is not a Predicate’ objection, whilst also discussing possible responses to these objections.
The Ontological Argument sets out to prove the existence of God, as defined by Anselm as ‘something than which nothing greater can be conceived’. Without this carefully phrased definition, there would be no argument, as the argument’s leap from imagination to reality occurs here, i.e. from God in the imagination to God in reality. This ‘leap’, or crossover, as presented in Anselm’s reductio ad absurdum argument, is where this essay will focus on most in raising possible objections and identifying any fallacies in the argument.
Anselm begins by supposing that we, as functional human beings, can understand his definition of God. As Anselm himself puts it, even “when the fool [atheist] hears the words ‘something than which nothing greater can be conceived’, he understands what he hears.” This premise is intended to demonstrate the fact that when we conceptualize something (e.g. God), the thing that we are conceptualising exists in our underst...
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.... As I have argued, Kant’s objection seems to suggest that Anselm is treating ‘existence’ as a property of God the same as we would treat the property of a square as having four sides. As a definition, this is fine – but one cannot expect God to actually exist simply because we assign ‘existence’ as a predicate for God.
Perhaps the ‘Perfect Island’ objection is more intuitive and easily digested, and thus serves as a stronger argument for the layman. But Kant’s objection is important In that it highlights the distinctions between fictitious objects labelled as ‘in existence’ and physical objects in realty. However, I would argue that both objections give us good reasons to reject the entirety of Anselm’s Ontological Argument for the existence of God.
Works Cited
Simon Blackburn, Think, Oxford University Press Inc., New York, 1999, p. 154
Saint Anselm
In this paper, I will explain how Descartes uses the existence of himself to prove the existence of God. The “idea of God is in my mind” is based on “I think, therefore I am”, so there is a question arises: “do I derive my existence? Why, from myself, or from my parents, or from whatever other things there are that are less perfect than God. For nothing more perfect than God, or even as perfect as God, can be thought or imagined.” (Descartes 32, 48) Descartes investigates his reasons to show that he, his parents and other causes cannot cause the existence of himself.
Anselm’s argument can be summarized as, “1. God does not exist. (assumption) 2. By “God,” I mean that, than which no greater can be conceived (NGC). 3. So NGC does not exist. (from 1 and 2) 4. So NGC has being only in my understanding, not also in reality. (from 2 and 3) 5. If NGC were to exist in reality, as well as in my understanding, it would be greater. (from the meaning of “greater”) 6. But then, NGC is not NGC. (from 4 and 5) 7. So, NGC cannot exist only in my understanding. (from 6) 8. So NGC must exist also in reality. (from 5 and 7) 9. So God exists. (from 2 and 8) 10. So God does not exist and God exists. (from 1 to 9) 11. So Premise 1 cannot be true. (by 1 through 10 and the principle of reduction ad absurdum) 12. So God exists. (from 11)” (262). This quote demonstrates how Anselms ontological proof is “God is that, than which no greater can be conceived” in understanding and reality by stating that a contradiction would be made if God didn’t exist in both (262). Aquinas cosmological proof stated that the existence of God could be confirmed in five ways, The Argument- “from Change”, “Efficient Causality”,
The Ontological Argument, which argues from a definition of God’s being to his existence, is the first type of argument we are going to examine. Since this argument was founded by Saint Anslem, we will be examining his writings. Saint Anslem starts by defining God as an all-perfect being, or rather as a being containing all conceivable perfections. Now if in addition of possessing all conceivable perfections t...
Anselm began with his definition of God. That God is “that then which nothing greater can be conceived” (Id quo nihil mauis potest), meaning that it is impossible for there to be a more perfect being. This leads to the first two premises. Firstly, “God is that then which nothing greater can be conceived” and secondly, “Something that exists in reality (in re) is bound to be greater than something that exists in the imagination (in intellectu). This leads to the conclusion, that as God is “the greatest conceivable thing”…it is only logical that God exists “both in reality and thought”. Anselm’s essential claim was that existence was a “predicate of God” which means a quality of God’s nature. As God is the “greatest conceivable thing”, He must be great in possible way which includes existing.
In the Proslogion, Anselm tries to prove the existence of God and his powers through the ontological argument. This argument redirects the argument of God’s existence from science and observation to logic, where Anselm explains that there has to be a being that nothing greater can be thought of, and that is God. One of Anselm’s main topics of contention is God’s omnipotence and whether He is actually infinite. In the Proslogion, Anselm talks about God’s omnipotence and if it can be disavowed because of self-contradictory statements, how God’s non-action gives him more possibility and power, and how being all-powerful can lead to God being both merciful and yet not feel the pains of sinners.
Anselm’s classical ontological argument is criticized precisely for its attempt to define God into existence. The argument is deductive and its form known as reduction ad absurdum. “That is, it begins with a supposition S (suppose that the greatest conceivable being exist in the mind alone) that is contradictory to what one desires to prove” (Pojman 41). In other words, the argument attempts to show a contradiction or absurdity in the opposite view in order to claim his own view is correct.
Anselm was a stable believer in God, so he wanted to use logic and reason to confirm his faith and clarify God’s existence. Anselm’s argument was given in chapter two of Proslogion. Its main focus is the meaning of God. Furthermore, he claims that everyone, whether they trust in God or not, agrees with this definition. Anselm says there is a difference between understanding that God exists and understanding him to be a concept.
There are often many mixed views when discussing God’s existence. In Anselm’s works “The Proslogion” and “Anselm’s Reply to Gaunilo” and Gaunilo’s work the “Reply on Behalf of the Fool”, both of their philosophies on the matter are imparted. Anselm’s logic regarding God is correct as he sustains his argument even when it confronted with criticisms and it is comprehensible.
Anselm’s argument is based on the superiority of an existent God over a non-existent God. But as Kant argues, existence is more of a description of the real world, whether a thing exists in it or not, rather than the property of an object. Hence existence or non-existence should not count towards the perfection of any being, be it the greatest being. This implies that a non-existent God is equivalent to an existent God, which causes the ontological argument to fail.
Rene Descartes’ third meditation from his book Meditations on First Philosophy, examines Descartes’ arguments for the existence of God. The purpose of this essay will be to explore Descartes’ reasoning and proofs of God’s existence. In the third meditation, Descartes states two arguments attempting to prove God’s existence, the Trademark argument and the traditional Cosmological argument. Although his arguments are strong and relatively truthful, they do no prove the existence of God.
Another way that St. Anselm's argument differs from other arguments is that it requires that you look at a definition of the concept of God. As Sober says, the definition of an object does not, in itself, prove its existence. Some examples he gives are unicorns and golden...
2. Nolan, Lawrence. "Descartes' Ontological Argument." Stanford University. Stanford University, 18 June 2001. Web. . .
Through Descartes’s Meditations, he sought to reconstruct his life and the beliefs he had. He wanted to end up with beliefs that were completely justified and conclusively proven. In order to obtain his goal, Descartes had to doubt all of his foundational beliefs so that he could start over. This left Descartes doubting the reality of the world around him and even his own existence. In order to build up to new conclusively proven and justified true beliefs, Descartes needed a fixed and undeniable starting point. This starting point was his cogito, “I think, therefore I am.” In this paper I will argue that Descartes’s argument that he is definite of his own existence, is unsound.
In the words of Anselm, "Therefore, Lord, not only are You that than which nothing greater can be conceived but you are also something greater than can be conceived. Indeed, since it is possible to be conceived to be something of this kind, if you are not this very thing, something can be conceived greater than You, which cannot be done. " Anselm suggested a proof for God's existence, however, for God to be God there must be more to Him than that He simply 'exists'.
Throughout the pages, Tillich provides an alternative ontological examination of the necessity in a belief of the Ultimate. The emblematic apologetic approach, as articulated in the works of St. Anselm, William of Ockham, and Duns Scotus, is destabilized by Tillich’s radical exposition that: If God is being – viz., the highest being-in-itself – then God cannot be the “Creator”. Consequently, God must be