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In the philosophy of religion, Occam's razor is sometimes applied to the existence of God. William of Ockham himself was a Christian . He believed in God, and in the authority of Christian scripture ; he writes that "nothing ought to be posited without a reason given, unless it is self-evident (literally, known through itself) or known by ...
^α De contemptu mundi (book 1, v. 952) satirical work by Bernard of Cluny, a Benedictine monk of the 12th century who attacked the corruption of the laity and the Church of his time and who mentioned the nominalistic polemic of the 12th century against the reality of universals: a debate that, according to philosophical historiography, Occamism will take up in the 14th century. [5]
William of Ockham was born in Ockham, Surrey, around 1287. [6] He received his elementary education in the London House of the Greyfriars. [15] It is believed that he then studied theology at the University of Oxford [9] [10] from 1309 to 1321, [16] but while he completed all the requirements for a master's degree in theology, he was never made a regent master. [17]
Singular, per Occam's razor, in the absence of good reasons to believe in the existence of more than one uncaused cause. Based upon this analysis, he appends a further premise and conclusion: [ 7 ] If the universe has a cause, then an uncaused, personal Creator of the universe exists who sans (without) the universe [ 8 ] is beginningless ...
Occam's Razor; Ontological. ... A close parallel just before Pascal's time occurred in the Jesuit ... Believers criticized it for not proving God's existence, the ...
Like other philosophers and theologians, Scotus believed that his statement for God's existence could be considered distinct to that of Aquinas. The form of the argument can be summarised as follows: [27] An effect cannot be produced by itself. An effect cannot be produced by nothing. A circle of causes is impossible.
Dan Barker suggests that this can lead to a "Free will Argument for the Nonexistence of God" [8] on the grounds that God's omniscience is incompatible with God having free will and that if God does not have free will, God is not a personal being.
Al-Ghazali disputed this as incompatible with the concept of God's untrammelled free will as taught in Al-Ghazali's Asharite theology. [27] He further argued that God's free choice can be shown by the arbitrary nature of the exact size of the universe or the time of its creation. [27] Peter Adamson offered several more possible lines of criticism.