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Journal articles on the topic 'Proof of existence of God'

Author: Grafiati

Published: 4 June 2021

Last updated: 18 February 2022

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1

Spitzer, Robert J. "A Contemporary Metaphysical Proof for the Existence of God." International Philosophical Quarterly 59, no. 4 (2019): 427–66. http://dx.doi.org/10.5840/ipq2019594143.

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This five-step metaphysical proof borrows from the metaphysical thought of Aquinas as well as from Bernard Lonergan’s proof of God in Insight. It makes several advances to proofs of God. Most importantly, by showing that an unconditioned (uncaused) reality must be unrestrictedly intelligible, the second step of the proof is original and lays a stronger foundation than previous proofs for the uniqueness of an unconditioned reality as well as its identification with an unrestricted act of thinking. This point strengthens the argument that this unique reality is a creator of everything else in reality. In so doing, it responds to contemporary criticisms of proofs of God by Richard Dawkins and others. This proof also adapts metaphysical ideas and terms to those arising out of the contemporary scientific world view, so that it is relevant and applicable to quantum and relativity theory, quantum cosmology, and other contemporary cosmological ideas, such as a multiverse and multidimensional physical realities.

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2

Frank, Semyon. "The proof of the existence of God." Philosophy Journal 10, no. 1 (March 2017): 89–98. http://dx.doi.org/10.21146/2072-0726-2017-10-1-89-98.

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3

Kalanov, Temur Z. "Theoretical model of God: proof of existence." Indian Journal of Science and Technology 2, no. 3 (March 20, 2009): 1–9. http://dx.doi.org/10.17485/ijst/2009/v2i3.19.

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4

Woodlee, John. "Descriptions of God." Stance: an international undergraduate philosophy journal 1, no. 1 (September 5, 2019): 8–15. http://dx.doi.org/10.33043/s.1.1.8-15.

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This paper uses the lessons gathered from a brief consideration of the workings of substantive descriptive phrases to develop two objections to Anselm’s ontological proof of God’s existence. First, one’s understanding of the definition of God does not, as Anselm claims, guarantee that God exists in one’s understanding. Second, the proof depends on a flawed interpretation of the denial of God’s existence. The paper concludes by discussing the broader significance of this second objection.

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5

Bell, Tink R. "A proof of the existence of fairies." Think 6, no. 16 (2008): 45–48. http://dx.doi.org/10.1017/s1477175600002396.

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6

Hatcher, William S. "A Scientific Proof of the Existence of God." Journal of Baha’i Studies 5, no. 4 (1993): 1–16. http://dx.doi.org/10.31581/jbs-5.4.1(1993).

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Of the various systems that we can actually observe in the physical world, some (e.g., the movement of small dust particles suspended in the air) appear to be perfectly random (or chaotic); whereas, others (e.g., the growth of leaved plants) exhibit a high degree of order and structure. Whenever scientists encounter a phenomenon or system that exhibits a significant evolution towards order, but without any observable reason for such movement, they suspect the cause to be the objective action of some unseen force (e.g., the unseen force of gravity that, in the presence of a large mass like the earth, causes the persistent downward movement of unsupported objects). Using this method, modern physics has now validated the existence of at least four basic forces (gravity, the strong and the weak nuclear forces, and electromagnetic force), and continues to examine the possibility that other, hitherto undetected, forces may exist. In 1921 ‘Abdu’l-Bahá presented a cogent scientific argument for the existence of an objective, unseen force as the only reasonable explanation for the phenomenon of biological evolution. In the years since ‘Abdu’l-Bahá’s proof was first published, the findings of science have tended to show that, indeed, the phenomenon of evolution represents a persistent movement from disorder towards order of the kind that strongly suggests the action of some unobservable force different from all other forces so far discovered. In this article, we present a somewhat detailed reformulation of ‘Abdu’l-Bahá’s argument using certain contemporary scientific terms that were not current at the time ‘Abdu’l-Bahá wrote.

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7

Gál, Gideon. "Petrus Thomae's Proof for the Existence of God." Franciscan Studies 56, no. 1 (1998): 115–18. http://dx.doi.org/10.1353/frc.1998.0002.

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8

Hunter, Hugh. "George Berkeley’s proof for the existence of God." International Journal for Philosophy of Religion 78, no. 2 (June 17, 2015): 183–93. http://dx.doi.org/10.1007/s11153-015-9527-0.

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9

Reat, Noble Ross. "A buddhist proof for the existence of God." Journal of Indian Philosophy 13, no. 3 (September 1985): 265–72. http://dx.doi.org/10.1007/bf00163225.

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10

Vattanky, John. "Proof for the Existence of God in Classical Indian Philosophy." Forum Philosophicum 12, no. 1 (June 1, 2007): 1–15. http://dx.doi.org/10.35765/forphil.2007.1201.01.

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Both in the East and in the West, there is, apart from the religious approach to God, also a purely rational one. Although in India philosophical speculation on God was mostly inextricably bound to religion, there have also been purely rational developments in Indian Theodicy. This is the case above all in the Nyāyavaiśeṣka system, where we find a purely rational and logical approach to the question of the existence and nature of God. It is the specific contribution of the Nyāyavaiśeṣka system to have developed a purely logical and rational argument for the existence of God. My purpose here is to take this proof in its developed form, as it is found in Gaşgeśa, and investigate its philosophical and logical implications.

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11

Armour, Leslie. "Newman, Anselm and proof of the existence of God." International Journal for Philosophy of Religion 19, no. 1-2 (1986): 87–93. http://dx.doi.org/10.1007/bf00160921.

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12

Schudt, Karl. "Edith Stein’s Proof for the Existence of God from Consciousness." American Catholic Philosophical Quarterly 82, no. 1 (2008): 105–25. http://dx.doi.org/10.5840/acpq200882122.

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13

Vattanky, John. "Proof for the Existence of God in Classical Indian Philosophy." Forum Philosophicum 12, no. 1 (2007): 1–15. http://dx.doi.org/10.5840/forphil200712119.

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14

BURNS, R. M. "BERNARD LONERGAN'S PROOF OF THE EXISTENCE AND NATURE OF GOD." Modern Theology 3, no. 2 (January 1987): 137–56. http://dx.doi.org/10.1111/j.1468-0025.1987.tb00132.x.

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15

Robertson, Robin. "Euler's identity; a mathematical proof for the existence of god?" Psychological Perspectives 34, no. 1 (September 1996): 62–75. http://dx.doi.org/10.1080/00332929608405751.

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16

NASYROV, I. R. "PROOFS OF THE EXISTENCE OF GOD IN ISLAMIC THEOLOGY (KALAM)." Islam in the modern world 15, no. 2 (July 20, 2019): 23–46. http://dx.doi.org/10.22311/2074-1529-2019-15-2-23-46.

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The present article is devoted to the study of the proofs for the existence of God in the Mu‘tazilite, Ash‘arite and Maturidi schools of Kalam (Islamic rational/philosophical Theology). The arguments for God’s existence have been proposed by the doctors of Kalam are explicated in the context of their substantiation for the Quran’s assertion that God is First principle and the Ultimate cause of all creation. Of the many proofs for God’s existence — the cosmological, the teleological, and the ontological — only the cosmological type of argument was mostly pressed into service by Muslim theologians. The argument from design, though not overlooked completely, was not used as an independent proof for God’s existence. Some of the prominent As’arite thinkers, like al Ghazalī, combined kalam proofs with philosophical arguments for God’s existence have been utilized in the Islamic Peripatetic School. Special attention is given to the proofs for the existence of God proposed by Abu Mansur al-Maturidi (853–944), the founder and eponym of Maturidi Sunni Kalam school named after him. The analysis of his arguments is relevant due to the fact that Maturidi theological doctrine was the dominant source of theology, followed by most Sunni Hanafi Muslims in Central Asia, Kazakhstan, the Volga-Ural region, the European Part and Western Siberia of the former Russian Empire.

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Białas, Anna. "Dowody na istnienie Boga." Filozofia Publiczna i Edukacja Demokratyczna 1, no. 1 (July 15, 2018): 127–32. http://dx.doi.org/10.14746/fped.2012.1.1.11.

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The increased interest in arguments for the existence of God appeared in the XI century, with the development of the dialectic. One of the most famous ontological proof is a proof of Anselm of Canterbury – to prove the existence of God by going out only with HIS idea. In the XIII century, the ontological argument has lost its importance to the „five ways” of the Saint Thomas Aquinas, inspired by Aristotle and based on experience.

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18

Dymcev, V. P. ""Evidence of the existence of God" in the language of philosophy." Ukrainian Religious Studies, no. 7 (February 24, 1998): 94–100. http://dx.doi.org/10.32420/1998.7.147.

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The history of "evidence of the existence of God" is closely intertwined with the history of classical philosophy. Most philosophers, beginning with Plato and ending with Hegel, were very careful about these ancient creatures of religious thought, and even if they destroyed them, like Kant, then immediately, in another form, they restored (Kant's famous "moral proof"). The proposed article is intended to emphasize this content of "philosophical" philosophy, expressed in a theological form, and to show that "proof of the existence of God" in the language of philosophy means certain logical arguments that, if properly processed, could constitute a philosophical speculative method.

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19

Leech, Oliver. "EVIDENCE AND GOD." Think 11, no. 32 (2012): 53–63. http://dx.doi.org/10.1017/s1477175612000164.

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For many contemporary atheists a significant justification for their belief is the claim that there is no evidence for the existence of God. They compare the lack of evidence for God to the lack of evidence for such beings as leprechauns and goblins. And they point out that for belief in the non-existence of alleged entities such as these it is not necessary to prove the negative, which would not be possible, but it is sufficient to show that after due scrutiny there is a lack of affirmative evidence. We reasonably believe, they argue, that there are no such beings as leprechauns and goblins not because we have found proof that they do not exist but simply because we have found no evidence to suggest that they do exist. And similarly in the case of the existence of God.

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20

Pawłowski, Miłosz. "Traversing the Infinite and Proving the Existence of God." Forum Philosophicum 12, no. 1 (June 1, 2007): 17–31. http://dx.doi.org/10.35765/forphil.2007.1201.02.

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The aim of this paper is to present a proof to the conclusion that is impossible to traverse an infinite series (in particular, an infinite series of past moments). This may also show (given additional assumptions) that the series of past moments cannot be infinite. In the first section I formulate five theses concerning traversing, successive addition and successive subtraction and I present the idea of the argument: if it were possible to traverse an infinite past, it should be in principle possible to go back, which is, however, impossible. The main body of the paper is concerned with working out a simple mathematical representation of some structural features of processes like traversing and successive addition. I also make a crucial distinction between completion of a process at a particular time and its timeless “completion” in infinite time. In section V, I present the formal proof and defend it against a possible objection of question-begging. Finally, I suggest that my argument can contribute to constructing arguments for God's existence, and to solving the problem of the asymmetry of our attitudes towards death and prenatal non-existence.

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Quinn, Philip L., and Paul Vjecsner. "On Proof for the Existence of God, and Other Reflective Inquiries." Noûs 26, no. 4 (December 1992): 562. http://dx.doi.org/10.2307/2216043.

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22

Davish, William. "On Proof for the Existence of God, and Other Reflective Inquiries." Thought 64, no. 4 (1989): 413–14. http://dx.doi.org/10.5840/thought198964426.

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23

Hibi, Mayumi. "The Proof for the Existence of God in Nyāyalīlāvatī." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 65, no. 3 (2017): 1095–100. http://dx.doi.org/10.4259/ibk.65.3_1095.

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24

Watkins, Eric. "Kant on the Hiddenness of God." Kantian Review 14, no. 1 (March 2009): 81–122. http://dx.doi.org/10.1017/s1369415400001357.

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Kant's sustained reflections on God have received considerable scholarly attention over the years and rightly so. His provocative criticisms of the three traditional theoretical proofs of the existence of God, and his own positive proof for belief in God's existence on moral grounds, have fully deserved the clarification and analysis that has occurred in these discussions. What I want to focus on, however, is the extent to which Kant's position contains resources sufficient to answer a line of questioning about the existence of God that has recently been called the problem of the ‘hiddenness of God’ in contemporary discussions in philosophy of religion. If God exists roughly as the Judeo-Christian philosophical tradition conceives of him, it is puzzling, at least prima facie, why he does not make his existence overwhelmingly obvious to one and all, but rather is hidden from us. For if God is omnipotent, as the tradition maintains, it seems that he would have the power to reveal himself to us and, for that matter, with sufficient clarity that we would be left with no doubt about the matter. And if, as the tradition maintains further, it is important to God that we accept his existence and reject false idols who would pretend to divine status, it would seem that he has a significant reason to reveal himself to us. In short, given that God can make his existence obvious to all, and that doing so would fulfil an important purpose, why does he remain hidden from us?

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25

Cogburn, Jon. "Paradox Lost." Canadian Journal of Philosophy 34, no. 2 (June 2004): 195–216. http://dx.doi.org/10.1080/00455091.2004.10716565.

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Frederic Fitch's celebrated reasoning to the conclusion that all truths are known can be interpreted as a reductioof the claim that all truths are knowable. Given this, nearly all of the proof's reception has involved canvassing the prospects for some form of verificationism. Unfortunately, debates of this sort discount much of the philosophical import of the proof. In addition to its relevance for verificationism, Fitch's proof is also an argument for the existence of God, one at least as strong as the traditional demonstrations. Perhaps unlike other such proofs, Fitch's also operates as a key lemma in a proof that (if sound) establishes that God can't exist.While the implications of Fitch's proof are thus very important for our understanding of key concepts in the philosophy of religion, they are also relevant to the proof's traditional reception. With these results, I am able to provide a principled motivation for Neil Tennant's recent defense of a restricted form of verificationism.

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26

Ciesielski, Mieszko. "Problem ciągłości istnienia Boga." Studia Europaea Gnesnensia, no. 10 (January 1, 2014): 109–35. http://dx.doi.org/10.14746/seg.2014.10.6.

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The article discusses the issue of eternal existence of God. The author offers an interpretation of selected excerpts from the New Testament, which show God as pre- or ante-eternal but not post-eternal, which means that He is an entity existing without a beginning but having an ultimate end. In order to support the suggested interpretation, the author formulates a philosophical “mercy-based proof for the current non-existence of God”.

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27

Hoffer, Noam. "The Dialectical Illusion in Kant’s Only Possible Argument for the Existence of God." Kantian Review 25, no. 3 (August 12, 2020): 339–63. http://dx.doi.org/10.1017/s1369415420000199.

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AbstractThe nature of Kant’s criticism of his pre-Critical ‘possibility proof’ for the existence of God, implicit in the account of the Transcendental Ideal in the Critique of Pure Reason, is still under dispute. Two issues are at stake: the error in the proof and diagnosis of the reason for committing it. I offer a new way to connect these issues. In contrast with accounts that locate the motivation for the error in reason’s interest in an unconditioned causal ground of all contingent existence, I argue that it lies in reason’s interest in another kind of unconditioned ground, collective unity. Unlike the conception of the former, that of the latter directly explains the problematic ontological assumption of the possibility proof, the existence of intelligible objects as the ground of possibility. I argue that such Platonic entities are assumed because they are amenable to the kind of unity prescribed by reason. However, since the interest in collective unity has a legitimate regulative use when applied to the systematic unity of nature, the conception of God entailed by the possibility proof is retained as a regulative idea of reason.

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28

Werther, David. "Leibniz and the Possibility of God's Existence." Religious Studies 32, no. 1 (March 1996): 37–48. http://dx.doi.org/10.1017/s0034412500024057.

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Toward the end of 1676 Leibniz met Spinoza a number of times. In one of those meetings Leibniz presented a proof of the possibility of God's existence. In his proof Leibniz presupposed that a proposition is necessarily true only if its truth is either demonstrable or self-evident and that the divine perfections are simple and affirmative qualities. I contend that Leibniz's presuppositions undermine, rather than establish, the necessary existence of ‘a God of the kind in whom the pious believe’. My assessment is based upon a consideration of Leibniz's argument in the context of other early papers, works written before the Discourse on Metaphysics in 1686.

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29

Michalson, Gordon E. "The Non-Moral Element in Kant's ‘Moral Proof’ of the Existence of God." Scottish Journal of Theology 39, no. 4 (November 1986): 501–16. http://dx.doi.org/10.1017/s0036930600031094.

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In a discussion in this journal of Kant's ‘moral proof’ of the existence of God Peter Byrne describes what he takes to be the ‘fundamental incoherence’ of Kant's position. Kant, it is well known, wishes to hold together two claims concerning our epistemological relationship to God: the claim that we can have no ‘theoretical knowledge’ of God's existence; and the claim that we nonetheless have ‘moral certainty’ of God's existence. The first claim arises out of the Kantian criticism of the pretensions of speculative metaphysics, a criticism developed most rigorously in the Critique of Pure Reason. The second claim, in turn, arises out of Kant's so-called ‘moral proof which appears in skeletal form in the firstCritique and acquires more detail edelaboration in the Critique of Practical Reason.

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30

Katasonov, Vladimir N. "The question of proving God’s existence." Issues of Theology 2, no. 4 (2020): 603–16. http://dx.doi.org/10.21638/spbu28.2020.405.

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The article deals with the approach to the question of proving the existence of God from the point of view of the concept of personality. Human existence is not limited to the concept of nature: individuality is not equal to personality. Attempts to reduce consciousness to brain function remain a hypothesis. The anthropological problem of man cannot be solved only within the framework of natural science. The phenomenological philosophy of the 20th century found a new way within the framework of philosophical anthropology, the key concept of which is the concept of personality. Man is constantly striving to transcend his nature in his life. The historical existence of the individual is realized through the transformation of the world in accordance with value attitudes. The very existence of religions is an answer to an individual’s query about the meaning of the fundamental facts of life: birth, death, and the existence of evil. Personality, personal being, is both a fact and a task for man: everything that exists must be personified. The dialogical aspect of being a person is considered. The personal existence of man also requires a personal God. The revelation of the personal God is a response to the human thirst for supernatural communication. The church acts as a unity of personalities in the super personality of God, transcending the boundary of earthly life. The very existence of the Christian Church is a personalistic analog of the proof of the existence of God.

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31

Knasas, John F. X. "The Analytical Thomist and the Paradoxical Aquinas: Some Reflections on Kerr’s Aquinas’s Way to God." Roczniki Filozoficzne 67, no. 4 (December 23, 2019): 71–88. http://dx.doi.org/10.18290/rf.2019.67.4-4.

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My article critically evaluates five key claims in Kerr’s interpretation of Aquinas’s De Ente et Essentia, ch. 4, proof for God. The claims are: (1) the absolutely considered essence is a second intention, or cognitional being; (2) à la John Wippel, the real distinction between essence and existence is known before the proof; (3) contra David Twetten, Aristotelian form is not self-actuating and so requires actus essendi; (4) the De Ente proof for God uses the Principle of Sufficient Reason; (5) an infinite regress must be eliminated before concluding to God. This author wonders if these questionable claims are traceable to the mindset of analytic philosophy which values precision and discreteness and so can fail to appreciate crucial paradoxes in Aquinas’s metaphysics.

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Di Muzio, Gianluca. "A SIMPLIFIED ONTOLOGICAL ARGUMENT AND FICTIONAL ENTITIES." Think 14, no. 40 (2015): 101–7. http://dx.doi.org/10.1017/s1477175615000081.

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This paper shows that a recent, simplified version of St. Anselm's proof of the existence of God has its flank open to Gaunilo's ‘Lost Island’ objection. Reformulating Anselm's line of reasoning in terms of the distinction between mediated and unmediated causal powers, as the simplified proof does, makes it harder for Anselm's supporters to refute the objection that the ontological argument absurdly entails the existence of all kinds of fictional entities.

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BRAUNSTEINER-BERGER, JULIA. "Swinburne's argument for the existence of God: a critical comment on conceptual issues." Religious Studies 50, no. 3 (March 28, 2014): 359–78. http://dx.doi.org/10.1017/s003441251400002x.

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AbstractIn this article I discuss two interrelated problems found in Richard Swinburne's cumulative case argument for the existence of God. First, I argue that the probabilistic proof apparatus introduced by Swinburne in The Existence of God (1979; 2004) would require him to provide a normalized preference order of God's intentions based on a measure of the ‘relative moral goodness’ of possible-world states. However, the approach offered in the second edition of The Existence of God (2004) fails to do so for various reasons. Second, a slightly different version of the argument briefly indicated by Swinburne might avoid the problems of normalizability but falls apart when meeting the criteria of relevant confirmation.

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34

Grzesik, Tadeusz. "Faith and Conscience—The Surest of Arguments for the Existence of God." Forum Philosophicum 17, no. 2 (December 10, 2012): 245–68. http://dx.doi.org/10.35765/forphil.2012.1702.16.

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In the first part of my paper, I shall consider how Anselm of Canterbury’s so-called ontological argument has been misapprehended by those treating it as a proof for the existence of God. In the second part, I shall focus on Chapter One of the Proslogion and on the Epistola de incarnatione Verbi to show what Anselm’s real purpose was regarding the problem of the existence of God. I shall support my view by referring also to the thought of John Henry Newman and Henri de Lubac.

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Benson, Martin. "Prayer and Proof, Affect and Argument: The Role of Joy in St. Anselm’s Proslogion." Downside Review 135, no. 3 (July 2017): 154–62. http://dx.doi.org/10.1177/0012580617728437.

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Anselm of Canterbury’s Proslogion is a Benedictine prayer-exercise that contains a famous argument for the existence of God. This article highlights how the argument is intertwined with the prayer. The article argues that since the understanding of God leads to a joyous affect, the logic of the argument must be causally connected with joy. While much of the secondary literature applies a division between ‘prayer’ and ‘proof’, this article suggests a reading of the Proslogion proof as a prayer-practice, and the prayer-practice is in turn analyzed through the logic of the proof. The result is a description of how contemplation of the argument drives affect, leading to the conclusion that the affect of joy achieves the intended result of the proof: the joy leads the mind to God. The article thus shows that the Proslogion is an intellectual affective prayer-practice.

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36

Koterski,, Joseph W. "New Proofs for the Existence of God." International Philosophical Quarterly 50, no. 4 (2010): 530–31. http://dx.doi.org/10.5840/ipq201050444.

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37

Kim, Wan-jong. "Descartes proofs for the existence of God." Korean Philosophical Society 141 (February 20, 2017): 1–42. http://dx.doi.org/10.20293/jokps.2017.141.1.

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38

Latzer, Michael. "The Proofs of the Existence of God." Modern Schoolman 74, no. 2 (1997): 143–60. http://dx.doi.org/10.5840/schoolman199774212.

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39

Gage, Logan Paul. "Five Proofs of the Existence of God." Philosophia Christi 21, no. 1 (2019): 228–32. http://dx.doi.org/10.5840/pc201921123.

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40

Hammond, David. "Interpreting Faith and Reason: Denys Turner and Bernard Lonergan in Conversation." Horizons 35, no. 2 (2008): 191–202. http://dx.doi.org/10.1017/s0360966900005442.

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ABSTRACTThe dogmatic constitutionDei Filiusof the First Vatican Council held as a matter of faith that it is possible to prove the existence of God through the natural light of reason and apart from the aid of revelation. The doctrine has been criticized for its abstractness and lack of historical consciousness, in that it neglects the conditions in the human subject for the possibility of such a proof. Denys Turner has recently defended this claim ofDei Filius. InFaith, Reason and the Existence of God(Cambridge, 2004), however, Turner does not address the nuanced position of Bernard Lonergan, who interpretedDei Filiusin a way that defended its conclusion but severely limited its applicability. I propose to bring Turner and Lonergan into conversation on the matter ofDei Filius'doctrine regarding the possibility of proving the existence of God.

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Maryniarczyk, Andrzej. "“Parvus error in principio magnus est in fine”: Thomas Aquinas’s Reinterpretation of the Understanding of Being and Essence as the Basis for the Discovery of the First Cause as Ipsum Esse." Roczniki Filozoficzne 67, no. 4 (December 23, 2019): 27–51. http://dx.doi.org/10.18290/rf.2019.67.4-2.

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In this article, the author notes that Thomas Aquinas, in his brief work entitled De Ente et Essentia, proved that at the base of understanding the world, the human being, and God in particular, there is our understanding of being and its essence. When we make a small mistake at the beginning (parvus error in principio) in our understanding of being and its essence, it will turn to be a big one in the end (magnus in fine). And what is “at the end” of our knowledge is the discovery of the First and Ultimate Cause of all things, known as: Ipsum Esse, God, the Absolute, The Most Perfect Substance, on whom everything depends, and who depends not on anything else. These present inquiries about the proper understanding of being and its essence are aimed at formulating proof of the necessity of existence of a Being that is the First Cause, and which, existing as Ipsum Esse, is the source and reason of existence of all beings. Without these inquiries, the proof itself would be incomprehensible, and more importantly it would be a purely a priori one (i.e., ontological). Furthermore, without the existential conception of being, which Thomas first formulated, one could not discover the First Cause which, as Ipsum Esse, is the source of the existence of every being. This issue seems to have escaped the attention of the author of the book Aquinas’s Way to God. The Proof in “De Ente et Essentia.”

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Ośko, Krzysztof. "The Metaphysical Argument for God’s Existence." Roczniki Filozoficzne 67, no. 4 (December 23, 2019): 53–69. http://dx.doi.org/10.18290/rf.2019.67.4-3.

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In this paper, I present main theses of Aquinas Way to God: The Proof in the De Ente et Essentia by Gaven Kerr. The book in question is a contemporary interpretation and defence of Thomas Aquinas’s argument for the existence of God, based on the real distinction between the essence of the thing and its act of being. I stress the fact that Kerr underlines the metaphysical character of Thomas’s argument and the role of participation in Aquinas’s understanding of the act of being. In the last part of the article, I discuss Kerr’s interpretation of Aquinas’s argument for the real distinction between essence and an act of being, as well as Kerr’s own argument. These arguments are of particular importance since they provide metaphysical presuppositions for the argument for God’s existence considered in Kerr’s book. As for the first argument, I argue that the first part of Aquinas’s argumentation (the so-called Intellectus Essentiae Argument) pertains to the real order rather than conceptual. Concerning the second argument, I attempt to highlight the difficulties of Kerr’s understanding of Thomist esse as a principle of the existence of a thing.

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Hughes, Martin. "Creation, Creativity and Necessary Being." Religious Studies 26, no. 3 (September 1990): 349–61. http://dx.doi.org/10.1017/s0034412500020515.

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Can the ontological and cosmological arguments (O and C) for the existence of God, whose complex relationship was discussed by Kant, achieve more together than they can achieve apart? Yes, but what they achieve is not necessarily a proof of monotheism.

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Mārtuža, Eva. "Dieva mīlestības koncepts saistībā ar bāreņu tēmu latviešu tautasdziesmās." Aktuālās problēmas literatūras un kultūras pētniecībā: rakstu krājums, no. 26/2 (March 11, 2021): 22–33. http://dx.doi.org/10.37384/aplkp.2021.26-2.022.

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The Latvian folk songs include the version of God’s love and the concept of God as a creative creature, which I will see in relation to the subject of mourning, pregnant women, orphans (for the sake of clarity, orphans) as a particularly sensitive reflection of society. The poetic layer of these songs reveals Latvian mentality, basic ethical and aesthetic values, and the nation’s understanding of God’s love for the most vulnerable members of society, using vivid symbolism and metaphors. Orphans do not question the existence of God, they see it as a comprehensive, unifying, self-respecting, compassionate, and understanding creature. We do not find proof that there is no God at all. In symbolic images, there is a proven belief in one God you understand. In this sense, there is a similarity with the assumption of process theology about God’s existence as an open concept in a situation where it is impossible to offer any other proof of God’s existence. In their lives, orphans encounter God as a responsive, creative, optimistic love; God encourages an orphan to learn, be smart, be morally complete, live with pleasure, not indulge in pessimism, and be creative. The abstract nature of God is depicted in two ways. On the one hand, God has all the power that a creature may have; on the other hand, God does not have all the power that exists because the creatures he creates also have the power that allows them to choose good or evil opportunities in their own lives. Evil is the choice of people to be cruel to the weaker. The folklore researchers also believe that this set of folk songs belongs to the most realistic, even natural songs because they are based on the direct observation of life, express frustration with this life, and the desire to make what they want into reality seeking support from God. In this situation, God is both responsive and compassionate to a human and a person who does not interfere in events. The orphan must learn to see the positive power of the love offered by God and, together with God’s involvement, to discover human self-worth, create the beautiful, seek creative self-fulfilment and creativity as the most desirable expression of spiritual existence. God exists as the originator of this process.

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Bertman, Martin. "Hobbes on Miracles (and God)." Hobbes Studies 20, no. 1 (2007): 40–62. http://dx.doi.org/10.1163/187502508x283137.

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AbstractHobbes accepts only one proof for God's existence: God as first cause of nature. Thus, the laws of nature express God's will, nothing else is knowable about God. The state projects God's will because it responds to the deepest natural -- security and prosperity -- by opposing anti-social tendencies. Thus, the sovereign, by right reason, is the public measurer of religion. In private, religion is a matter of faith. Christianity is based on the sole proposition that salvation comes by Christ. That scriptural message was attested to by miracles in the Apostolic era but is now a matter of faith. The contemporary assertion of miracles is suspect; especially, when it is institutionalized and endangers the power of the sovereign.

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Woleński, Jan. "Was Gaunilo Right in his Criticism of Anselm? A Contemporary Perspective." European Journal for Philosophy of Religion 4, no. 2 (June 21, 2012): 101–11. http://dx.doi.org/10.24204/ejpr.v4i2.298.

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Gaunilo argued that Anselm could prove the existence of many perfect objects, for example, the happiest island, that is, happier than any other island. More formally, Gaunilo’s arguments were intended to show that the sentence “God exists” does not follow from premises accepted by Anselm. Contemporary versions of the ontological proof use the maximalization procedure in order to demonstrate that God exists as the most perfect being. This paper argues that this method, which is based on maximalization, is not sufficient to prove God’s existence. Thus, a “contemporary Gaunilo” can repeat objections raised by his ancestor.

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DAVEY, KEVIN, and ROB CLIFTON. "Insufficient reason in the ‘new cosmological argument’." Religious Studies 37, no. 4 (December 2001): 485–90. http://dx.doi.org/10.1017/s0034412501005819.

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In a recent article in this journal, Richard Gale and Alexander Pruss offer a new cosmological proof for the existence of God relying only on the Weak Principle of Sufficient Reason, W-PSR. We argue that their proof relies on applications of W-PSR that cannot be justified, and that our modal intuitions simply do not support W-PSR in the way Gale and Pruss take them to.

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Dicks, Gordon. "Commentary on “A Scientific Proof of the Existence of God” by William S. Hatcher." Journal of Baha’i Studies 6, no. 3 (1994): 75–80. http://dx.doi.org/10.31581/jbs-6.3.4(1994).

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Dicks, Gordon. "Commentary on “A Scientific Proof of the Existence of God” by William S. Hatcher." Journal of Baha’i Studies 6, no. 3 (1994): 75–80. http://dx.doi.org/10.31581/jbs-6.3.4(1995).

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Belove, Philip. "Commentary of "A Scientific Proof of the Existence of God' by William S. Hatcher." Journal of Baha’i Studies 6, no. 3 (1994): 86–87. http://dx.doi.org/10.31581/jbs-6.3.6(1994).

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