The cosmological argument is a well established argument for the
existence of God and it is also known as the first cause argument.
The cosmological argument is based upon the belief that there is a
first cause behind the existence of universe and this was God. It has
taken many forms and in the past has been presented in many ways. So
many philosophers have put their points across, philosophers like;
Plato, Aquinas, Socrates, Hume, Kant and many more.
The first person to put their point across was Plato. He argued that
the power to produce the movements plausibly comes before the power to
receive it and pass it on. In order for the movement to occur in the
first place, there must be an uncaused cause to instigate the
movement. He said this was the ‘First Cause’ or ‘First Mover’.
The most popular version was developed by the infamous St Thomas
Aquinas; he developed the five ways to prove the existence of God. The
first three of his five ways act as a proof to god’s existence. The
ways are motion, cause and contingency.
The first way is based upon motion. According to Aquinas there must
have been a first or a mover, which itself was unmoved. The Unmoved
mover began the movement in everything without actually being moved.
Thus, resulting in God being that mover.
According to Aquinas, an object only moved when an external force was
applied to it. He sustained that objects only changed because some
external force had brought about the change.
In Aquinas’s second way he identified a series of causes and effects
in the universe and he observed that noth...
... middle of paper ...
...is, exist of
itself (Latin, a se). Because there is something rather than nothing,
therefore, a necessary Being exists, which we call God.
Bertrand Russell cast ridicule on Leibniz's argument, suggesting that
you could just as well argue that because everyone in the world had a
mother, the human race must also have a mother!
It may be that Russell misses the point here, as Gaunilo did with the
'lost island' when discussing the ontological argument. Neither
Aquinas nor Leibniz is arguing that because each event in the world
requires a casual explanation, the whole series of events that make up
the world also require a casual explanation. This would be ridiculous.
The philosopher, Albinos, says simply that something in the form of a
sufficient reason, or cause, must bridge the gap between nothing and
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