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A more recent ontological argument came from Kurt Gödel, who proposed a formal argument for God's existence. Norman Malcolm also revived the ontological argument in 1960 when he located a second, stronger ontological argument in Anselm's work; Alvin Plantinga challenged this argument and proposed an alternative, based on modal logic.
Gödel's ontological proof is a formal argument by the mathematician Kurt Gödel (1906–1978) for the existence of God. The argument is in a line of development that goes back to Anselm of Canterbury (1033–1109).
He thought Thomas's proof from universal "motion" concerned only physical movement in space, "local motion," rather than the ontological movement from potency to act. He mistook Thomas's argument from degrees of transcendental perfection for an argument from degrees of quantitative magnitude, which by definition have no perfect sum.
Gaunilo's objection to the ontological argument has been criticised on several grounds. Anselm's own reply was essentially that Gaunilo had missed his point: any other being's existence is derived from God's, unnecessary in itself, and nonamenable to his ontological argument which can only ever properly apply to the single greatest being of all ...
Morewedge referred to the argument as "Ibn Sina's ontological argument for the existence of God", and said that it was purely based on his analytic specification of this concept [the Necessary Existent]." [28] Steve A. Johnson and Toby Mayer said the argument was a hybrid of the two. [25] [28]
The ontological argument, first proposed by Anselm of Canterbury, attempts to prove the existence of the divine. It defines God as the greatest conceivable being. From this definition it concludes that God must exist since God would not be the greatest conceivable being if God lacked existence. [ 169 ]
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The Proslogion marked what would be the beginning of Saint Anselm's famous and highly controversial ontological arguments for the existence of God.Anselm's first and most famous argument is found at the end of Chapter II, and it is followed by his second argument.
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