Cosmological argument
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A cosmological argument, in
The basic premises of all of these arguments involve the concept of causation. The conclusion of these arguments is that there exists a
History
Aristotle argued against the idea of a first cause, often confused with the idea of a "
Like Plato, Aristotle believed in an eternal
Plotinus, a third-century Platonist, taught that the One transcendent absolute caused the universe to exist simply as a consequence of its existence (creatio ex deo). His disciple Proclus stated "The One is God".[11]
Centuries later, the
Steven Duncan writes that it "was first formulated by a Greek-speaking Syriac Christian neo-Platonist, John Philoponus, who claims to find a contradiction between the Greek pagan insistence on the eternity of the world and the Aristotelian rejection of the existence of any actual infinite". Referring to the argument as the "'Kalam' cosmological argument", Duncan asserts that it "received its fullest articulation at the hands of [medieval] Muslim and Jewish exponents of Kalam ("the use of reason by believers to justify the basic metaphysical presuppositions of the faith").[14]
Thomas Aquinas (c. 1225–1274) adapted and enhanced the argument he found in his reading of Aristotle, Avicenna (the Proof of the Truthful), and Maimonides to form one of the most influential versions of the cosmological argument.[15][16] His conception of first cause was the idea that the Universe must be caused by something that is itself uncaused, which he claimed is that which we call God:
The second way is from the nature of the efficient cause. In the world of sense we find there is an order of efficient causes. There is no case known (neither is it, indeed, possible) in which a thing is found to be the efficient cause of itself; for so it would be prior to itself, which is impossible. Now in efficient causes it is not possible to go on to infinity, because in all efficient causes following in order, the first is the cause of the intermediate cause, and the intermediate is the cause of the ultimate cause, whether the intermediate cause be several, or only one. Now to take away the cause is to take away the effect. Therefore, if there be no first cause among efficient causes, there will be no ultimate, nor any intermediate cause. But if in efficient causes it is possible to go on to infinity, there will be no first efficient cause, neither will there be an ultimate effect, nor any intermediate efficient causes; all of which is plainly false. Therefore it is necessary to admit a first efficient cause, to which everyone gives the name of God.[17]
Importantly, Aquinas' Five Ways, given the second question of his Summa Theologica, are not the entirety of Aquinas' demonstration that the Christian God exists. The Five Ways form only the beginning of Aquinas' Treatise on the Divine Nature.
Versions of the argument
Argument from contingency
In the
Aquinas's argument from contingency allows for the possibility of a Universe that has no beginning in time. It is a form of argument from universal
Aquinas' argument from contingency may also be formulated like this: if each contingently existing being considers himself Bn, then, because he exists contingently, he depends for his existence on a prior being Bn-1. Now, Bn-1 likewise, if it is contingent, depends on Bn-2. Nevertheless, this series cannot go on until Infinity. At a certain time, we will arrive at a B1, the First Being in existence, and since there is no "zeroth" Being or B0, B1 exists Necessarily, i.e. is not a contingent being. This was Aquinas' Third Way, under Question 2, Article 3 in the Summa Theologica[21]
The German philosopher
Leibniz's argument from contingency is one of the most popular cosmological arguments in philosophy of religion. It attempts to prove the existence of a necessary being and infer that this being is God. Alexander Pruss formulates the argument as follows:
- Every contingent fact has an explanation.
- There is a contingent fact that includes all other contingent facts.
- Therefore, there is an explanation of this fact.
- This explanation must involve a necessary being.
- This necessary being is God.[23]
Premise 1 is a form of the principle of sufficient reason stating that all contingently true sentences (i.e. contingent facts) have a sufficient explanation as to why they are the case. Premise 2 refers to what is known as the Big Conjunctive Contingent Fact (abbreviated BCCF), and the BCCF is generally taken to be the logical conjunction of all contingent facts.[24] It can be thought about as the sum total of all contingent reality. Premise 3 then concludes that the BCCF has an explanation, as every contingency does (in virtue of the PSR). It follows that this explanation is non-contingent (i.e. necessary); no contingency can explain the BCCF, because every contingent fact is a part of the BCCF. Statement 5, which is either seen as a premise or a conclusion, infers that the necessary being which explains the totality of contingent facts is God. Several philosophers of religion, such as Joshua Rasmussen and T. Ryan Byerly, have argued for the inference from (4) to (5).[25][26]
In esse and in fieri
The difference between the arguments from causation
In esse (essence) is more akin to the light from a candle or the liquid in a vessel. George Hayward Joyce,
The philosopher
Kalām cosmological argument
William Lane Craig, who was principally responsible for re-popularizing this argument in Western philosophy, presents it in the following general form:[29]
- Whatever begins to exist has a cause of its existence.
- The universe began to exist.
- Therefore, the universe has a cause of its existence.
Craig analyses this cause in The Blackwell Companion to Natural Theology and says that this cause must be uncaused, beginningless, changeless, timeless, spaceless, extraordinarily powerful, and personal.[30]
Metaphysical argument for the existence of God
Duns Scotus, the influential Medieval Christian theologian, created a metaphysical argument for the existence of God. Though it was inspired by Aquinas' argument from motion, he, like other philosophers and theologians, believed that his statement for God's existence could be considered separate to Aquinas'. His explanation for God's existence is long, and can be summarised as follows:[31]
- Something can be produced.
- It is produced by itself, by nothing, or by another.
- Not by nothing, because nothing causes nothing.
- Not by itself, because an effect never causes itself.
- Therefore, by another A.
- If A is first then we have reached the conclusion.
- If A is not first, then we return to 2).
- From 3) and 4), we produce another- B. The ascending series is either infinite or finite.
- An infinite series is not possible.
- Therefore, God exists.
Scotus deals immediately with two objections he can see: first, that there cannot be a first, and second, that the argument falls apart when 1) is questioned. He states that infinite regress is impossible, because it provokes unanswerable questions, like, in modern English, "What is infinity minus infinity?" The second he states can be answered if the question is rephrased using modal logic, meaning that the first statement is instead "It is possible that something can be produced."
Cosmological argument and infinite regress
Depending on its formulation, the cosmological argument is an example of a positive
A regress can be vicious due to metaphysical impossibility, implausibility or explanatory failure.
Objections and counterarguments
What caused the first cause?
One objection to the argument asks why a first cause is unique in that it does not require any causes. Proponents argue that the first cause is exempt from having a cause, as this is part of what it is to be the first cause, while opponents argue that this is special pleading or otherwise untrue.[36] Critics often press that arguing for the first cause's exemption raises the question of why the first cause is indeed exempt,[41] whereas defenders maintain that this question has been answered by the various arguments, emphasizing that none of the major cosmological arguments rests on the premise that everything has a cause, and so the question does not address the actual premises of an argument and rests on a misunderstanding of them.[42]
William Lane Craig, who popularized and is notable for defending the Kalam cosmological argument, argues that the infinite is impossible, whichever perspective the viewer takes, and so there must always have been one unmoved thing to begin the universe. He uses Hilbert's paradox of the Grand Hotel and the question "What is infinity minus infinity?" to illustrate the idea that the infinite is metaphysically, mathematically, and even conceptually impossible. Other reasons include the fact that it is impossible to count down from infinity, and that, had the universe existed for an infinite amount of time, every possible event, including the final end of the universe, would already have occurred. He therefore states his argument in three points: firstly, everything that begins to exist has a cause of its existence; secondly, the universe began to exist; so, thirdly, therefore, the universe has a cause of its existence.[43] Craig argues in the Blackwell Companion to Natural Theology that there cannot be an infinite regress of causes and thus there must be a first uncaused cause, even if one posits a plurality of causes of the universe.[44] He argues Occam's razor may be employed to remove unneeded further causes of the universe to leave a single uncaused cause.[45]
Secondly, it is argued that the premise of causality has been arrived at via a posteriori (inductive) reasoning, which is dependent on experience. David Hume highlighted this problem of induction and argued that causal relations were not true a priori. However, as to whether inductive or deductive reasoning is more valuable remains a matter of debate, with the general conclusion being that neither is prominent.[46] Opponents of the argument tend to argue that it is unwise to draw conclusions from an extrapolation of causality beyond experience.[1] Andrew Loke replies that, according to the Kalam cosmological argument, only things which begin to exist require a cause. On the other hand, something that is without beginning has always existed and therefore does not require a cause. The Kalam and the Thomistic cosmological argument posit that there cannot be an actual infinite regress of causes,[47] therefore there must be an uncaused first cause that is beginningless and does not require a cause.[48]
Not evidence for a theistic God
According to this objection, the basic cosmological argument merely establishes that a first cause exists, not that it has the attributes of a
Defenders of the cosmological arguments also reply that theologians of note are aware of the need to additionally prove other attributes of the first cause beyond that one exists. One notable example of this is found in Aquinas' Summa Theologiae in which much of the first part (Prima Pars) is devoted to establishing the attributes of this first cause, such as its uniqueness, perfection, and intelligence.[50] Thus defenders of cosmological arguments would reply that while it is true that the cosmological argument only establishes a first cause, this is merely the first step which then allows for the demonstration of the other theistic attributes.
Existence of causal loops
A causal loop is a form of
The usual reason given to refute the possibility of a causal loop is that it requires that the loop as a whole be its own cause. Richard Hanley argues that causal loops are not logically, physically, or epistemically impossible: "[In timed systems,] the only possibly objectionable feature that all causal loops share is that coincidence is required to explain them."[51] However, Andrew Loke argues that causal loop of the type that is supposed to avoid a first cause suffers from the problem of vicious circularity[clarification needed] and thus it would not work.[52]
Existence of infinite causal chains
David Hume and later Paul Edwards have invoked a similar principle in their criticisms of the cosmological argument.[53] William L. Rowe has called this the Hume-Edwards principle:
If the existence of every member of a set is explained, the existence of that set is thereby explained.[53]
Nevertheless, David White argues that the notion of an infinite causal regress providing a proper explanation is fallacious.[54] Furthermore, in Hume's Dialogues Concerning Natural Religion, the character Demea states that even if the succession of causes is infinite, the whole chain still requires a cause.[55][56] To explain this, suppose there exists a causal chain of infinite contingent beings. If one asks the question, "Why are there any contingent beings at all?", it does not help to be told that "There are contingent beings because other contingent beings caused them." That answer would just presuppose additional contingent beings. An adequate explanation of why some contingent beings exist would invoke a different sort of being, a necessary being that is not contingent.[57] A response might suppose each individual is contingent but the infinite chain as a whole is not, or the whole infinite causal chain is its own cause.
Severinsen argues that there is an "infinite" and complex causal structure.[58] White tried to introduce an argument "without appeal to the principle of sufficient reason and without denying the possibility of an infinite causal regress".[59] A number of other arguments have been offered to demonstrate that an actual infinite regress cannot exist, viz. the argument for the impossibility of concrete actual infinities, the argument for the impossibility of traversing an actual infinite, the argument from the lack of capacity to begin to exist, and various arguments from paradoxes.[60]
Other defenders of cosmological arguments such as Ed Feser argue that the type of series in which causes are hierarchically dependent (essentially ordered or per se series) one on the other, cannot regress to infinity, even if it may be possible for causal series which are extended backward through time (accidentally ordered or per accidens series) to regress infinitely.[61] The rationale for this is that in a hierarchical per se causal series, each member cannot so much as act without the concurrent actualization or causation of more fundamental members of the series; thus an infinite hierarchical series would mean that the entire series is composed of members none of which can act of itself, which is impossible. An example of such a series would be the composition of water, which depends on the simultaneous composition of hydrogen and oxygen atoms, which in turn depend on the simultaneous composition of protons, neutrons, and electrons, etc. into deeper levels of the hierarchy of physical reality. This is contrasted with an accidentally ordered or linear series - parents causing their children to begin to exist, who in turn cause their children to begin to exist - in which one member in the series may continue to act even if whatever caused it has ceased to exist, and so there is seemingly no issue if this type of series regresses infinitely; the impossibility of the infinite regress in an essentially ordered causal series would suffice for at least some varieties of cosmological arguments. Further discussion on this point can be found under essential and accidental causal chains.
Big Bang cosmology
Some cosmologists and physicists argue that a challenge to the cosmological argument is the nature of time: "One finds that time just disappears from the
Philosopher Edward Feser argues that most of the classical philosophers' cosmological arguments for the existence of God do not depend on the Big Bang or whether the universe had a beginning. The question is not about what got things started, or how long they have been going, but rather what keeps them going.[65]: 103
See also
- Creatio ex nihilo
- Ex nihilo nihil fit
- Argument
- Biblical cosmology
- Chaos
- Cosmogony
- Creation myth
- Dating Creation
- Determinism
- First Principle
- First cause
- Infinitism
- Logos
- Present
- Psychology
- Quinque viae
- Semantics
- Semiotics
- Temporal finitism
- Timeline of the Big Bang
- Transtheism
- Unmoved mover
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This implies that there is an "infinite" and complex causal structure behind each disease, and that the disease mechanism would have to encompass the whole structure.
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My intention is to show that a cosmological argument for God's existence (not that of a first cause simpliciter) can be constructed without appeal to the principle of sufficient reason and without denying the possibility of an infinite causal regress.
- ^ Andrew Loke, God and Ultimate Origins (Cham: Springer Nature, 2017), chapters 2 and 3; Waters, Ben. 2013. "Methuselah's Diary and the Finitude of the Past". Philosophia Christi 15: 463–469; Koons, Robert. 2014. A New Kalam Argument: Revenge of the Grim Reaper. Noûs 48: 256–267.
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External links
- Reichenbach, Bruce. "Cosmological Argument". In Zalta, Edward N. (ed.). Stanford Encyclopedia of Philosophy.