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Ordinatio I.2.43 [11]) This is also why Aquinas rejected that reason can prove the universe must have had a beginning in time; for all he knows and can demonstrate the universe could have been 'created from eternity' by the eternal God. [12] He accepts the biblical doctrine of creation as a truth of faith, not reason. [8]
The argument from reason is a transcendental argument against metaphysical naturalism and for the existence of God (or at least a supernatural being that is the source of human reason). The best-known defender of the argument is C. S. Lewis .
Book I begins with general questions of truth and natural reason, and from chapter 10 investigates the concept of a monotheistic God. Chapters 10 to 13 are concerned with the existence of God, followed by a detailed investigation of God's properties (chapters 14 to 102). When demonstrating a Truth about God which can be known through reason, St ...
C. S. Lewis's argument from reason is also a kind of transcendental argument. Most contemporary formulations of a transcendental argument for God have been developed within the framework of Christian presuppositional apologetics and the likes of Cornelius Van Til and Greg Bahnsen. [2]
The first problem in the first chapter is to guess the rule according to which the successive terms of the following sequence are chosen: 11, 31, 41, 61, 71, 101, 131, . . . In the next chapter the techniques of generalization, specialization and analogy are presented as possible strategies for plausible reasoning.
[11] The sufficient reason for a necessary truth is that its negation is a contradiction. [4] Leibniz admitted contingent truths, that is, facts in the world that are not necessarily true, but that are nonetheless true. Even these contingent truths, according to Leibniz, can only exist on the basis of sufficient reasons.
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Deductive arguments are evaluated in terms of their validity and soundness. An argument is valid if it is impossible for its premises to be true while its conclusion is false. In other words, the conclusion must be true if the premises are true. An argument can be “valid” even if one or more of its premises are false.