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Theorem 3: If is God-like, then being God-like is an essential property of . Definition 3: An object x {\displaystyle x} "exists necessarily" if each of its essential properties φ {\displaystyle \varphi } applies, in each possible world, to some object y {\displaystyle y} .
The method of doubt cannot doubt reason as it is based on reason itself. By reason there exists a God, and God is the guarantor that reason is not misguided. Descartes supplies three different proofs for the existence of God, including what is now referred to as the ontological proof of the existence of God.
According to Dawkins, "[t]he five 'proofs' asserted by Thomas Aquinas in the thirteenth century don't prove anything, and are easily [...] exposed as vacuous." [46] In Why There Almost Certainly Is a God: Doubting Dawkins, philosopher Keith Ward claims that Dawkins mis-stated the five ways, and thus responds with a straw man.
The fourth proof is also applied to the argument from desire for the existence of God. Because "more and less are predicated of different goods," if there is a natural appetite for the universal good in the things of nature, and good is not in the mind but in things, there must be a universal or most perfect good. [16]
The Miracle of Theism: Arguments For and Against the Existence of God. Oxford University Press. ISBN 978-0-19-824682-4. Martin, Michael (1990). Atheism: A Philosophical Justification. Temple University Press. ISBN 978-0-87722-943-8. Reichenbach, Bruce (2004). "Cosmological Argument: The Causal Principle and Quantum Physics".
Called by National Review "one of the best contemporary writers on philosophy," Feser is the author of On Nozick, Philosophy of Mind, Locke, The Last Superstition: A Refutation of the New Atheism, Aquinas, Scholastic Metaphysics: A Contemporary Introduction, Neo-Scholastic Essay, and Five Proofs of the Existence of God, the co-author of By Man ...
The fifth of Thomas Aquinas' proofs of God's existence was based on teleology. Thomas Aquinas (1225–1274), whose writings became widely accepted within Catholic western Europe, was heavily influenced by Aristotle, Averroes, and other Islamic and Jewish philosophers. He presented a teleological argument in his Summa Theologica.
Tipler identifies the Omega Point with God, since, in his view, the Omega Point has all the properties of God claimed by most traditional religions. [8] [9] Tipler's argument of the Omega Point being required by the laws of physics is a more recent development that arose after the publication of his 1994 book The Physics of Immortality.