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In monotheistic belief systems, God is usually viewed as the supreme being, creator, and principal object of faith. [1] In polytheistic belief systems, a god is "a spirit or being believed to have created, or for controlling some part of the universe or life, for which such a deity is often worshipped". [2]
Gödel's proof has also been questioned by Graham Oppy, [16] asking whether many other almost-gods would also be "proven" through Gödel's axioms. This counter-argument has been questioned by Gettings, [17] who agrees that the axioms might be questioned, but disagrees that Oppy's particular counter-example can be shown from Gödel's axioms.
This a priori step in Kant's argument is followed by a step a posteriori, in which he establishes the necessity of an absolutely necessary being. He argues that matter itself contains the principles which give rise to an ordered universe , and this leads us to the concept of God as a Supreme Being, which "embraces within itself everything which ...
Philosophical theism is the belief that the Supreme Being exists (or must exist) independent of the teaching or revelation of any particular religion. [1] It represents belief in God entirely without doctrine, except for that which can be discerned by reason and the contemplation of natural laws. Some philosophical theists are persuaded of God ...
Thus, a being than which nothing greater could be conceived, which Anselm defined as God, must exist in reality. [22] Anselm's argument in Chapter 2 can be summarized as follows: [23] It is a conceptual truth (or, so to speak, true by definition) that God is a being than which none greater can be imagined. God exists as an idea in the mind.
But judging something as being "more" or "less" implies some standard against which it is being judged. For example, in a room full of people of varying heights, at least one must be tallest. Therefore, there is something which is best and most true, and most a being, etc. Aquinas then adds the premise: what is most in a genus is the cause of ...
An example of the teleological argument in Jewish philosophy appears when the medieval Aristotelian philosopher Maimonides cites the passage in Isaiah 40:26, where the "Holy One" says: "Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by number:" [46] However, Barry Holtz calls this "a crude form ...
There are many versions of the transcendental argument for the existence of God (both progressive and regressive), but they generally proceed as follows: [5] If there is a transcendental unity of apperception, God exists.