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A cosmological argument can also sometimes be referred to as an argument from universal causation, an argument from first cause, the causal argument or the prime mover argument. The concept of causation is a principal underpinning idea in all cosmological arguments, particularly in affirming the necessity for a First Cause .
The origins of the cosmological argument can be traced to classical antiquity, rooted in the concept of the prime mover, introduced by Aristotle.In the 6th century, Syriac Christian theologian John Philoponus (c. 490–c. 570) proposed the first known version of the argument based on the impossibility of an infinite temporal regress, postulating that time itself must have had a beginning.
Craig's work has resulted in contemporary interest in the argument, and in cosmological arguments in general. [59] [60] [61] Craig formulates his version of the argument as follows: Everything that begins to exist has a cause of its existence. The universe began to exist. Therefore, the universe has a cause of its existence. [56] [59]
The Kalām Cosmological Argument is a 1979 book by the philosopher William Lane Craig, in which the author offers a contemporary defense of the Kalām cosmological argument and argues for the existence of God, with an emphasis on the alleged metaphysical impossibility of an infinite regress of past events. First, Craig argues that the universe ...
The cosmological argument, later attributed to Aristotle, thereby concludes that God exists. However, if the cosmos had a beginning, Aristotle argued, it would require an efficient first cause, a notion that Aristotle took to demonstrate a critical flaw. [22] [23] [24]
One of the simplest explanations is that it is a “cosmological constant” – a result of the energy of empty space itself – an idea introduced by Albert Einstein.
Kant also argued that the concept of a necessary being is incoherent, and that the cosmological argument presupposes its coherence, and hence the arguments fail. [ 37 ] Hume argued that since we can conceive of causes and effects as separate, there is no necessary connection between them and therefore we cannot necessarily reason from an ...
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