PHI_Notes_2.12.08 - PHI Jose Alvarez The cosmological...

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PHI 10:29:15 Jose Alvarez The cosmological argument o A posteriori (this means “after or dependent upon experience”) and causal o Aquinas’ versions: Motion/Causation/Contingency 1. Some things in the world of sense experience are in motion/ are caused/ are contingent. 2. Anything moved or caused must be moved or caused by something else unless it is self-moved or self-caused 3. But an infinite regress of (contingent) movers or causes is impossible. 4. Therefore, there must be a first mover/first cause/necessary being. 5. God is understood to be a first mover/first cause/necessary being 6. Therefore, God exists. o Some critical points for the cosmological argument: Perhaps the series is not a dependent being. This one is fairly straightforward. This argument depends on the notion that if there is a series of causes or movers in the universe, there must be something that started the series. But a critic of the cosmological argument may point out that it is possible that the series itself is god or god-like. Why do we have to lead ourselves to the notion that there is a being that caused a series of events? Perhaps the series of events is the ultimate thing in the universe and it is independent of all other things. Maybe there is no explanation at all. Isn’t it possible that the universe simply exists and nobody has the right explanation? No characteristics of God are proven or mentioned. If you want an argument for God’s existence that tells you something other than “it exists,” then this argument isn’t for you (except for the third version (the “contingency to necessity” version) of the argument). There is nothing in the cosmological argument here that says that god loves anyone, or is good, or is powerful, or anything of that kind. Why not many gods? Isn’t this argument also consistent with concluding that
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PHI_Notes_2.12.08 - PHI Jose Alvarez The cosmological...

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