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Anselm's argument was not presented in order to prove God's existence; rather, Proslogion was a work of meditation in which he documented how the idea of God became self-evident to him. [ 19 ] In Chapter 2 of the Proslogion , Anselm defines God as a "being than which no greater can be conceived."
In each chapter, Anselm juxtaposes contrasting attributes of God to resolve apparent contradictions in Christian theology. This meditation is considered the first-known philosophical formulation that sets out an ontological argument for the existence of God .
Gödel's ontological proof is a formal argument by the mathematician Kurt Gödel (1906–1978) for the existence of God. The argument is in a line of development that goes back to Anselm of Canterbury (1033–1109). St.
Other arguments for the existence of God have been proposed by St. Anselm, who formulated the first ontological argument; Thomas Aquinas, who presented his own version of the cosmological argument (the first way); René Descartes, who said that the existence of a benevolent God is logically necessary for the evidence of the senses to be meaningful.
Anselm of Canterbury OSB (/ ˈ æ n s ɛ l m /; 1033/4–1109), also called Anselm of Aosta (French: Anselme d'Aoste, Italian: Anselmo d'Aosta) after his birthplace and Anselm of Bec (French: Anselme du Bec) after his monastery, was an Italian [4] Benedictine monk, abbot, philosopher, and theologian of the Catholic Church, who served as Archbishop of Canterbury from 1093 to 1109.
The Transcendental Argument for the existence of God (TAG) is an argument that attempts to prove the existence of God by appealing to the necessary conditions for the possibility of experience and knowledge. [1] A version was formulated by Immanuel Kant in his 1763 work The Only Possible Argument in Support of a Demonstration of the Existence ...
Anselm's ontological argument in works like Proslogion argues for God's existence as a necessary being, a concept that aligns with the classical theistic view of God as self-existent and fundamentally different from created beings.
Gaunilo's objection to the ontological argument has been criticised on several grounds. Anselm's own reply was essentially that Gaunilo had missed his point: any other being's existence is derived from God's, unnecessary in itself, and nonamenable to his ontological argument which can only ever properly apply to the single greatest being of all beings.