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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.
His critique of Moore's articles on skepticism (and also on Moore's 'Here is a hand' argument) lay the foundation for the renewed interest in common sense philosophy and ordinary language philosophy. [4] Malcolm was also a defender of a modal version of the ontological argument.
An affirmative answer would support the (1) claim in the central anti-abortion argument, while a negative answer would support the (1) claim in the central abortion-rights argument. Another family of arguments relates to bodily rights—the question of whether the woman's bodily rights justify abortion even if the embryo has a right to life.
For example, in his work Fifth Meditation, he provides an ontological argument based on the reasoning that if we are able to conceive the idea of a supremely perfect being (i.e., that we have an idea of a supremely perfect being), then, he claims, we are able to reach the conclusion that there exists a supremely perfect being.
Mario Tama/Getty ImagesI don’t “get” liberalism. For the last 40 years, I thought I had a pretty good handle on the concept—in my high school yearbook, there’s even a photo of me holding ...
Plantinga has expressed a modal logic version of the ontological argument in which he uses modal logic to develop, in a more rigorous and formal way, Norman Malcolm's and Charles Hartshorne's modal ontological arguments. Plantinga criticized Malcolm's and Hartshorne's arguments, and offered an alternative. [48] He argued that, if Malcolm does ...
Their argument is that medical abortions, or "chemical abortions," erode their population, leading to those adverse consequences for the size of their congressional delegations (Idaho has two ...
An argument first presented by Judith Jarvis Thomson in her 1971 paper "A Defense of Abortion" states that even if the fetus is a person and has a right to life, abortion is morally permissible because a woman has a right to control her own body and its life-support functions (i.e. the right to life does not include the right to be kept alive ...