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Stephen Parrish

This tag is associated with 8 posts

Book Review: “Atheism? A Critical Analysis” by Stephen E. Parrish

Stephen E. Parrish analyzes atheism with the sharpest tools of analytic philosophy in his latest book, Atheism? A Critical Analysis. After an introductory chapter looking at the issues at hand (circularity, the meaning and extent of worldview, definitions of key words like faith, and the specific type of atheism he’s analyzing–the most prominent one in contemporary philosophy today, naturalistic atheism), Parrish takes up the task of inspecting atheism from all sides, with chapters on competing theories of existence, the existence and order of the universe, the existence of the mind, ethics, and beauty and evil.

The chapter on competing theories of existence is insightful as it both helps divide different worldviews and categorize them and offers a fuller look at what Parrish calls ‘perfect being theism’ which is essentially classical theism sans a strong view of divine simplicity. With definitions under the belt, Parrish then dives into the critical analysis of naturalistic atheism.

The first question explored is that of the universe’s existence and order. Here, Parrish surveys the various possibilities. On naturalistic atheism, the universe may either exist by chance or necessity. He then offers deep analysis of each possibility. The concept of brute fact–that the universe just exists as it does by chance–is, frankly, brutalized in Parrish’s analysis. For example, the idea that our universe is the way it is and ordered because it just happens to be the one in an untold trillions chance that we exist and observe it, and that any other universe would have been just as likely, so we just happened to be likely, does not stand up to scrutiny when one also factors in the selection of an orderly, life-permitting universe like our own. As Parrish’s example points out, if we roll one trillion fair/unloaded dice, what is the likelihood of getting a six on every roll? Each additional sequence would be exponentially less likely. Then, if one rolls the trillion dice a trillion times, the odds of getting this sequence is remote in the extreme. That is, unlikely dice rolls are much, much, much more likely than lucking out and selecting the desired sequence of all 6 rolls. So even if there are an infinite number of possible universes, there is still a set of universes within that overall set of possible universes which would be infinitely less likely to exist, for we’d be trying to select a specific universe with a specific set of circumstances (eg. our own, as opposed to one in which no life is possible, or all that exists is a single star, or a black hole or something of the sort). So brute fact theory still has not accounted for the unlikely nature of our own universe. It is, effectively, equivalent to hand waving and saying the odds don’t matter, we just exist. Calling that an explanation for the existence of the universe is a misnomer at best (see Parrish’s analogy on p. 118). The universe as existing with necessity is analyzed by Parrish in a similar, thought-provoking fashion.

The existence of mind is the next question, and Parrish has done significant work on this question from a philosophical perspective in another work of his, The Knower and the Known (see my two part review: part 1, part 2). Here, Parrish offers a more succinct but nevertheless thorough analysis of the major philosophical positions on the mind from a naturalistic perspective. After a survey of the main options (eg. eliminativism, identity theory, supervenience, and more), he turns to pointing out problems with materialism such as the relationship between the brain and consciousness (146-147), the notion that consciousness is an illusion (147-148), and intentionality–that thoughts sem to be about things (148). Dualism, Parrish notes, has its own set of difficulties, but theism is able to offer a better explanatory power than naturalism because theism has reality as fundamentally personal due to the personal nature of God, thus allowing for an explanation for mind that does not reduce it to nothing, make it illusory, or any other position that suffers from the problems of effectively making consciousness a fiction, or, minimally, a non-intentional state (163).

The next two chapters cover ethics, value, and beauty and note how though these things seem to be observable aspects of our universe, naturalistic atheistic attempts to explain them fail on a number of levels. In particular, they struggle to explain how they can either exist or be objective. Two appendices at the end of the book provide a look at atheism’s ideological development and the social impacts of atheism. The latter appendix is particular aimed to be an answer to those that charge religion specifically is the cause of the worst of society’s ills.

Of the admirable aspects of this book, there is a noted effort to both present the strongest arguments atheists have to offer, including such noted names as J.L. Mackie and Graham Oppy, and an effort in tandem to avoid making arguments that not all Christians could agree with (eg. avoiding making something like ID theory a primary pillar of analyzing atheism in regards to natural order).

It should be noted that this work is intended for a more general audience, with more analogies and basic information presented than in Parrish’s other work. Nevertheless, it still remains deep and incisive in its reasoning and analysis, and readers of any level of expertise in relevant areas will find parts of interest. It would be hard to find a more well-reasoned, deeper look at analyzing atheism in the analytic tradition in a way that is written with accessibility to a more general readership in mind. Words and phrases like “worldview” and “probability structure” are utilized throughout the text, but Parrish defines them in the introductory chapters in such a way that readers will be able to grasp them. When it comes to the analysis itself, because of his engagement with major thinkers and positions in modern atheism, the book will be useful to any reader who finds the topic of interest. Atheism? A Critical Analysis comes recommended without reservations. Any reader can benefit from this extraordinary work.

Full Disclosure: I am named in the acknowledgements of the book, read an early draft, and provided some feedback on the early draft as well. I received a review copy from the author.

Links

Be sure to check out the page for this site on Facebook and Twitter for discussion of posts, links to other pages of interest, random talk about theology/philosophy/apologetics/movies and more!

The Knower and the Known by Stephen E Parrish– I wrote an extensive two-part review of Stephen E. Parrish’s book on dualism and naturalistic theories of mind. See the second part as well.

Book Reviews– There are plenty more book reviews to read! Read like crazy! (Scroll down for more, and click at bottom for even more!)

SDG.

——

The preceding post is the property of J.W. Wartick (apart from quotations, which are the property of their respective owners, and works of art as credited; images are often freely available to the public and J.W. Wartick makes no claims of owning rights to the images unless he makes that explicit) and should not be reproduced in part or in whole without the expressed consent of the author. All content on this site is the property of J.W. Wartick and is made available for individual and personal usage. If you cite from these documents, whether for personal or professional purposes, please give appropriate citation with both the name of the author (J.W. Wartick) and a link to the original URL. If you’d like to repost a post, you may do so, provided you show less than half of the original post on your own site and link to the original post for the rest. You must also appropriately cite the post as noted above. This blog is protected by Creative Commons licensing. By viewing any part of this site, you are agreeing to this usage policy.

 

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Really Recommended Posts 8/26/16

postHello, dear readers. I have another round of Really Recommended Posts to share with you this week. I hope you enjoy them as much as I did!

The Knower and the Known- Interview with Stephen E. Parrish– Stephen Parrish is a Christian philosopher who has written a wonderful tome on philosophy of mind. Here’s an interview with Parrish about the central themes of the book. See also my review of the book. I’ve read it a few times now, and it is phenomenal.

Ben Hur: An Epic Movie of Christian Forgiveness in an Empire of Hate– A great look at the Christian themes that can be found in the latest iteration of the classic story of “Ben Hur.” Also check out my own reflections on the film.

Obama’s Pardons– Whatever one’s political affiliation, I believe this post from Thinking Christian will be a thought-provoking read. It is by someone who was incarcerated, and speaks to the real injustice in some portions of the United States’ criminal justice system.

Science and the Optimistic Naturalist– Is it truly rational to punt to possible future scientific understanding to answer what are currently understood as metaphysical questions?

Sunday Quote!- The Failure of Eliminativism for Explaining Mind

kk-parrish

Every Sunday, I will share a quote from something I’ve been reading. The hope is for you, dear reader, to share your thoughts on the quote and related issues and perhaps pick up some reading material along the way!

The Failure of Eliminativism for Explaining Mind

Philosophy of mind has long been an interest of mine that I have read extensively on. Stephen Parrish’s The Knower and the Known remains what I consider the most valuable single-volume resource for outlining and refuting various physicalist and materialist varieties of philosophy of mind. I have been re-reading the book and come across many excellent arguments once again.

One example is the section on eilminativist views of the mind. According to those who hold this theory, at the most basic level, things like beliefs and consciousness simply don’t exist and are instead relegated to “Folk Psychology.” Parrish’s critique is incisive. He writes:

One cannot, in the making of theories, coherently deny that there are theories and theory makers. One cannot, in trying to understand something, coherently deny that there is such a thing as understanding, and that there are conscious selves who understand. One cannot try to make reality intelligible by denying the very notion of intelligibility. Yet it is precisely these things that eliminativists attempt to do. Therefore, belief in eliminativism is self-refuting and cannot possibly be true. (139, cited below)

Of course, this argument is not one that is unanticipated by eliminative materialists like Patricia and Paul Churchland. Parrish deals with their counter-arguments at length, but the most pressing problem remains that their position effectively is impossible to maintain, for it denies that it can be believed itself.

I’d highly recommend The Knower and the Known to you, dear readers, if you’d enjoy a lengthy, deep treatment of this and many other related issues. Check out my 2 part review (part 1 and part 2) for more analysis.

 

Links

Be sure to check out the page for this site on Facebook and Twitter for discussion of posts, links to other pages of interest, random talk about theology/philosophy/apologetics/movies and more!

Sunday Quote– If you want to read more Sunday Quotes and join the discussion, check them out! (Scroll down for more)

Eclectic Theist– Check out my other blog for my writings on science fiction, history, fantasy movies, and more!

Source

Stephen Parrish, The Knower and the Known (South Bend, IN: St. Augustine’s Press, 2013).

SDG.

“The Knower and the Known” by Stephen Parrish, Part 2

kk-parrishStephen Parrish’s The Knower and the Known is not merely a critique of physicalism. As we noted in the review of the first part, that critique itself is a decisive, thorough demolishing of major physicalist theories of mind. Here, we will explore Parrish’s exposition of a theory of consciousness.

Thought and Consciousness

What does it mean to have a thought? Parrish notes several aspects which go into the very act of knowing. There must be an object of knowledge; there must be a subject to consider the object; there must be consciousness in order to apprehend concepts and aboutness; there must be a relationship between subject and object and consciousness; there must be understanding of that relationship; and finally there must be a view of the world in which all of this can occur.

Consciousness itself is an extremely complex notion which involves phenomenality: the actual experience of thought; intentionality: the turning of one’s thoughts to consider an object; subjectivity: an agent which is itself the subject of the thought; and rationality: the capacity to order thoughts in such a way as to make sense of them. (206-213).

Consciousness has certain phenomenal properties. That is, when we consider our own thoughts, there is a distinct feeling to them which allows us to differentiate them from simple sense perceptions. There is an aspect of inentionality or attending-to our thoughts which is itself irreducible. Moreover, we are able to comprehend things which are themselves non-physical, such as the nature of a logical argument like modus ponens (226-228).

Consciousness must somehow interact with the physical world. If one is a physicalist, it becomes a matter of reducing consciousness to purely physical explanations, eliminating consciousness, or offering a brute relationship between consciousness and the physical world.

Qualia are also extremely important when considering consciousness. How is it that we are able to see objects as objects with certain properties? What process allows for individual particles/rays of light to manifest themselves in phenomenal consciousness in such a way as to provide a coherent picture of an object? Moreover, “there is more to recognizing qualia than just having color in one’s sensory field; there is also our attention to said qualia, the judgments we make about them, the objects that they represent, and also our memory of them–and these factors can make all of the difference” (257).

Subjectivity is also extremely important to forming a theory of consciousness. It seems that subjects are, in fact, irreducible. For the physicalist, the concept of a subject is extremely difficult. After all, a subject at t1 is going to be different from that subject at t2 in a number of highly relevant physical ways. Their neurons are firing differently from t1 to t2. How is it that subjectivity is maintained. The substance dualist holds that subjectivity is maintained through unity of consciousness which may not be reduced to the physical (291). The unity is preserved through intentionality but more thoroughly through rationality. The use of reason is one of the primary ways to offer continuity of the self. For the subject, S, at t3 is considering both thoughts at t1 and t2 in order to come to a  conclusion at t4. Reason itself has aspects of intentionality which cannot be accounted for on a physicalist view of reality, for a physical object is capable of performing mathematical computations but not understanding the aboutness inherent in those computations (266-267).

Our Minds in the World

Parrish grounds his understanding of consciousness in a theistic worldview. There are numerous difficulties with an account of substance dualism which seem to only be soluble on a theistic interpretation. One of these is the problem of the interaction between body and mind. If God exists, then it seems inherently possible that a deity would be capable of forming the world in such a way that mind could interact with body. Parrish addresses several objections to the notion that an immaterial being could interact with a physical universe while also making an argument for non-physical selfs apart from God interacting in the universe (324ff).

The match of our minds with the world is something which must be accounted for. Parrish notes that if we ground ideal objects in an immaterial being like God, the difficulties with such objects existence and subsistence may be solved. Moreover, the glorious match of our mental life with reality is also explained, for a rational being is the source of all which we observe. If that is the case, then we no longer must appeal to simple brute fact to attempt to explain the phenomena of consciousness; instead, we may note that it is exactly as one might expect given theism (337ff).

And Then There was More…

Parrish concludes the work with a brief comparison of physicalism and substance dualism across multiple questions related to consciousness and the physical world. Finally, there are two appendices which address free will/agency and the theory of panpsychism, respectively.

Conclusion

In Part 1 of this review I outlined Parrish’s discussion of physicalism. Here, we have seen the structure of his substance dualism. It seems to me that Parrish’s deconstruction of physicalism is quite powerful. In particular, I noted that he makes a strong argument that physicalist theories ultimately boil down into either epiphenomenalism or mysterianism, neither of which is plausible. Moreover, his use of numerous examples and thought experiments throughout makes the work easier to comprehend while also providing a solid basis for grounding further discussions in philosophy of mind. Finally, the vast amount of research and documentation Parrish provides makes the work invaluable as a reference for physicalist writings alongside its clear value as a thorough critique of those same works.

The second major section, in which Parrish outlines his view of a theistic dualist ontology, is equally important. He provides a large amount of background for understanding how to put together various aspects of consciousness while also noting that, on theism, these observed phenomena cohere within an ontology, while on physicalism they are generally either discredited or ignored. The one thing the work may lack is a bit of cohesion in the section on substance dualism. Parrish has given a broad vision for how to hold a dualist ontology, but sometimes leaves it up to the reader to put the pieces together. The pieces are there, but not always assembled. I should note, however, that even here Parrish has provided an invaluable resource for those who wish to argue for a dualist vision of philosophy of mind.

I have already noted that Parrish’s The Knower and the Known is a tour de force in the realm of analyzing physicalist theories. However, the work is much more than a simple refutation of physicalism. Alongside that critique, Parrish has laid out the groundwork for substance dualism as a cogent alternative. Simply put, it is a must read for anyone with any interest in philosophy of mind. Comprehensive in scope, exhaustively documented, and interesting to read, The Knower and the Known is a must-have.

Source

Stephen Parrish, The Knower and the Known (South Bend, IN: St. Augustine’s Press, 2013).

SDG.

——

The preceding post is the property of J.W. Wartick (apart from citations, which are the property of their respective owners, and works of art as credited) and should not be reproduced in part or in whole without the expressed consent of the author. All content on this site is the property of J.W. Wartick and is made available for individual and personal usage. If you cite from these documents, whether for personal or professional purposes, please give appropriate citation with both the name of the author (J.W. Wartick) and a link to the original URL. If you’d like to repost a post, you may do so, provided you show less than half of the original post on your own site and link to the original post for the rest. You must also appropriately cite the post as noted above. This blog is protected by Creative Commons licensing. By viewing any part of this site, you are agreeing to this usage policy.

Book Review: “The Knower and the Known” by Stephen Parrish – Part 1

kk-parrishWhat is the mind? Are humans purely physical beings? What are we to make of physicalist/materialist philosophies of the mind? Do these debates have any relevance for the existence of God?

Stephen Parrish seeks to answer these questions (and more) in his work, The Knower and the Known (hereafter KK). Perhaps most importantly, Parrish explores issues which range beyond the philosophy and mind and get at the foundations of ontology. The tome therefore provides insights not only into a wide range of topics related to philosophy of mind but also provides applications into other fields.

The work is split into two major sections. The first is an exploration of physicalist/materialist theories of mind; the second is an exploration of consciousness and how theism provides the best explanation for our phenomenal consciousness (among other things). We shall explore these in order. In this post, I shall focus upon Parrish’s critique of physicalism.

Physicalism

Parrish introduces the major physicalist theories related to the mind-body problem. These include reductionism, eliminativism, supervenience, and emergence. In order to make sense of the claim that the mind is a purely physical substance, it is important to come to an understanding of what it means to be “physical,” and Parrish cites numerous philosophers in order to come to a fairly simple working definition: “to be a material object (to be composed of matter) is ultimately to have certain kinds of causal power over certain areas” (69). The definition must, necessarily, be more complex. Thus, various aspects of dimension, space, and the like are explored. Then, KK provides an explanation of the standard materialist/physicalist view of reality, which is essentially that “everything that exists… can be located within space and time…” (85, Parrish’s definition cites that of C. Koons, and is also lengthier, but for the purpose of this review I have left it at this).

The nature of physicalism must also be understood in order to analyze the claims of physicalists. How is it, exactly, that the physical is to account for the mental? Parrish explores numerous ways proposed to explain physically the connection. These are centered around various proposed psycophysical laws, which hold that there are certain ways in which conscious states relate relation to other physical states. There have been many different proposals about how these laws might work.

According to the nomological theory, there is a lawlike correlation between conscious and other physical states. A nomological theorist would note the correlation between neurons firing in the brain and various mental states. The proposal would then lead to a law of correlation (and perhaps causation) for brain states b1, b2, and b3 with conscious states c1, c2, and c3. Parrish notes a number of problems with this theory, however. Most notably is the fact that there are sometimes different patterns of neurons firing for the same thought. Of course, a physicalist could counter that there are different laws for these different patterns as well. In that case, notes Parrish, “there would have to be laws to regulate the relation of every brain state with the relevant phenomenological aspect of thought to which it is correlated” (89-90). Of course, this becomes even more problematic when one considers that there is an infinite set of phenomenological aspects of our consciousness. That is, we can focus our minds around thinking of numbers and continue counting from one to a billion and beyond. For nomological theory to be correct, there must be a specific brain state for each of these thoughts (along with whatever different brain states would need to exist for the variations which can produce the same number). So there would then need to be an infinite set of laws to account for our mental life.

Yet there is another difficulty, for “since it seems possible for different types of brains to have the same conscious phenomenal thought, and every brain is constructed somewhat differently from every other brain, there would have to be even more laws that accounted for conscious items to accommodate all of the brain states of all the different brains” (90). To say that such a theory of mind begins to make a bloated metaphysics seems something of an understatement. And this is not to even begin to consider the possibility of other intelligent life in the universe, which would also need these lawlike relations for governing their conscious states.

And all of this is not to take into account the problems with explaining how and why there could be different patterns for the same thoughts not only across species but also across brains of the same species and also across individuals. A number of other possibilities are examined, including accidental correlation theory, realizability, and identity. Each of these comes with their own set of problems which Parrish elucidates (92-97).

Parrish throws the gauntlet at physicalist theories of mind in the chapter aptly titled “Judging Physicalist Theories of the Mind.” In this chapter, KK provides a thorough critique of all the major physicalist theories of mind. For the purpose of this review, I will only provide the briefest of summaries for each of these critiques. Mysterianism is essentially the notion that we cannot know how consciousness and the brain relate, but we do know that physicalism is true. The problem with this position is that such a position basically pushes the burden of proof unto other physicalist theories of mind as opposed to providing its own explanation, and the theory in fact seems to be just another form of epiphenomenalism.

Eliminativism is a simpler theory in which it is simply asserted that consciousness does not exist (133ff). Such a theory seems patently absurd on its face, yet some physicalist philosophers continue to maintain that despite any appearance to the contrary, “there are no conscious aspects, objects, properties, or events at all” (136). The difficulty with such a position is that it is “self-referentially incoherent” (137). That is, it cannot be consistently believed (whatever it means to “believe” something) that there are on mental state when, in order to have such a belief, one must have some sort of mental state. Parrish further offers a scenario to describe our world in terms of an eliminativist worldview, which would yield a kind of “zombie” world in which our fictional mental states have no relation to the world around  us (149-150).

Identity theory basically asserts that consciousness just is identical to the brain. Much work must be done to analyze this theory by noting which theory of identity one might hold to, along with how such a theory of identity might play out. KK provides just such an exploration and comes to conclude that any of these identity theories falls to a number of objections, including the arbitrariness of the connection between the physical and the [identical] consciousness (162-163). Supervenience theory, which holds that somehow the mental supervenes upon the physical, suffers from providing no actual explanation for how this should be the case and thus basically devolves into one of the other physicalist theories.

Functionalism is the theory that “the conscious mind is the brain functioning in a certain manner” (171). Again, the difficulty here is that this seems to boil down largely into a bare assertion and how closely related to (and probably reliant upon) eliminativism it is.

Higher order theories of mind posit that consciousness is something like the brain scanning itself. However, this provides no explanation for how consciousness could arise and thus is again parasitic upon other varieties of physicalism, most notably eliminativism.

Epiphenomenalism is at the core of Parrish’s critique, for throughout the work he shows in numerous ways how the other physicalist theories of mind are ultimately mysterian or epiphenomenal in nature. Epiphenomenalism is basically the view that consciousness is causally inefficacious. Thus, it is the brain which “does the work” while consciousness is some kind of byproduct of brain activity. However, such a theory does not adequately explain how consciousness may itself arise, nor does it provide any attachment for our thoughts to reality. It thus suffers again from self-referential incoherence, for our mental states have no causal attachment to our brain states or reality. They are, again, merely “epiphenomena” which somehow are generated by our brains. If our mental states happen to line up with reality, that becomes a merely happy accident, for our mental states do not control our brain states but are rather generated by them. This is not to imply that mental states must control brain states to give rise to coherency, but rather to note that unless our mental states are causal in some sense, the very process of rational thought is illusory, for our prior mental states have no connection to our past mental states other than to be generated in a certain temporal order.

Conclusion

We have outlined Parrish’s critique of physicalism. Next week, we shall explore his defense of dualism and his case for theism from the nature of intelligibility. However, by way of conclusions for this section, it is important to note the insights which Parrish has offered in KK. The arguments he presented seem devastating to physicalism. In particular, the fact that so physicalist theories of mind all seem to either ultimately appeal to mystery or reduce consciousness beyond causal powers undermine the physicalists’ ability to explain reality sufficiently. If a worldview cannot even account for something as basic as our thoughts, such a deficiency seems to bode ill for the rest of that view. As noted, we shall note a powerful alternative which Parrish argues for in the latter part of the book, theistic substance dualism.

Parrish, of course, offers much more thorough critiques of every position listed here (along with many that were not included in this outline). The work is extremely important in not only its comprehensiveness but also its thoroughness for exploring theories of mind.

Stephen Parrish’s The Knower and the Known is a tour de force in philosophy of mind. Comprehensive in scope, thoroughly researched (and referenced), and lucid in its insight, this is a book which must be on the shelf of anyone who is remotely interested in the areas it touches.

Source

Stephen Parrish, The Knower and the Known (South Bend, IN: St. Augustine’s Press, 2013).

SDG.

——

The preceding post is the property of J.W. Wartick (apart from citations, which are the property of their respective owners, and works of art as credited) and should not be reproduced in part or in whole without the expressed consent of the author. All content on this site is the property of J.W. Wartick and is made available for individual and personal usage. If you cite from these documents, whether for personal or professional purposes, please give appropriate citation with both the name of the author (J.W. Wartick) and a link to the original URL. If you’d like to repost a post, you may do so, provided you show less than half of the original post on your own site and link to the original post for the rest. You must also appropriately cite the post as noted above. This blog is protected by Creative Commons licensing. By viewing any part of this site, you are agreeing to this usage policy.

Mormonism and God: A Philosophical Challenge to Mormonism

Central to discussions about God is the very concept of God itself. What does one mean when they refer to “God”? Suppose one is debating about the existence of God and in the course of that debate, one finds out that the other, when using the term “God” is thinking of a contingent, powerful but limited, and embodied deity; yet the other person has been trying to argue for the God of classical theism–infinite in power, wisdom, love, etc., omnibenevolent, omniscient, and omnipotent, transcendent, and the like. Clearly, there is a difference over who “God” is. Now talk about God can be meaningful between these two because they can choose to use “God” as a title, similar to that of “King” (this is suggested by Paul Moser in The Evidence for God, 22ff).

That said, for this post I will not assume that “God” refers exclusively to the God of classical theism. Rather, I’m going to turn to the Mormon concept of God and examine its coherence. If Mormonism’s concept of God is incoherent, then Mormonism faces a serious philosophical challenge. (As has been argued elsewhere, coherence is a central test of a religion’s truth claims.)

It is important to note that there is no single “Mormon concept of God.” As with Christianity, there is an array of beliefs about specific attributes of God. Thus, for this post, I’ll focus on just two concepts of deity within Mormonism.


Monarchotheism (Also Known as Henotheism)

Explication

Stephen Parrish and Carl Mosser take Mormon teaching to expound the concept of God known as Monarchotheism, “the theory that there is more than one God, but one God is clearly preeminent among the gods; in effect, he is the monarch or ruler of all the gods” (Parrish and Mosser, 195, cited below). This concept of God is embodied (see Teachings of the Prophet Joseph Smith cited in P+M, 201). Furthermore, this God is contingent, the organizer of a world that was originally chaos, and one of many gods (Ibid, 201). Furthermore, Joseph Smith himself taught that this “God himself was once as we are now, and is an exalted man…” (TPJS 345, cited in P+M, 202).

Critique

There are many difficulties with this Mormon concept of God. Perhaps most crucial is the inclusion of contingency in the concept of God. If God is contingent, then it does indeed beg the question “Who Made God?” Consider this against classical theism, which holds that God exists necessarily. Classical theists can respond to this question by simply saying, “No one made God, because God, as necessarily existent, never came into being.” Yet Mormons who hold God is contingent must answer this question.

That’s not the only difficulty with God as contingent either, for holding that God is contingent removes several of the reasons to believe that such a deity exists. Consider one of the classical arguments for the existence of God: that contingent things have all come into being, so there must be something which has always existed in order to terminate the infinite regress. Of course, if this deity which terminates the regress is, itself, contingent, then one must continue the regress to the next step. Thus, this Mormon concept of God provides no grounding for the universe itself.

Further, this Mormon concept of deity has no way to ground objective morals. While Mormons tend to hold that God is all good/omnibenevolent, they have no way to ground this goodness in God Himself. Rather, because God is contingent, there must exist some measure by which God is judged, and so one is left with all the difficulties of grounding morality without God. If, instead, morality is still to be based upon God, then it could only really be some form of extreme occamism/voluntarism–whereby things are moral just because God says so. The difficulties with such a view are extreme.

Of course, once more classical theism can explicate objective morality by grounding them in the nature of God. Because God is necessarily the greatest possible being, God is necessarily the source of all goodness, and therefore the grounds of morality are found in God.

Finally, there is the question of the problem of evil. Classical theism has a number of answers to this problem, but none of them are effective upon a monarchotheistic view of God. First, because there can be no grounding for objective morality on Mormonism, there remains the difficulty of explaining how actions could truly be evil to begin with (Parrish and Mosser, 215, see similar difficulties with naturalism here). Second, because evil is part of the universe and God himself is part of the eternal universe, evil can be seen as a natural part of the order of the cosmos (ibid, 215). Third, and most poignantly, because God is contingent and part of the universe, it seems that there is great difficulty with the notion that God would one day overcome evil. Because evil is part of the universe, and has therefore existed eternally rather than as a corruption of the goodness of nature, it seems that there is no way to finally overcome evil. Thus, the problem of evil is exacerbated exponentially on Mormonism (ibid, 216).

So, to sum up, monarchotheism appears to be one plausible interpretation of the Mormon concept of God. This concept is expounded by Joseph Smith in his Teachings and is also found in various theological works of Mormons (cf. McMurrin, Theological Foundations; Ostler, “Mormon Concept of God”; Paulsen, “Comparative Coherency”–these are noted in P+M, 457). However, this concept has been shown to be riddled with difficulties. It cannot explain many of the central features of our world, such as the existence of objective morality. Furthermore, it undermines reasons to believe in the existence of a God. Finally, this Mormon concept of God fails to even explain the existence of the universe itself. Thus, it seems to me this concept of deity is incoherence.

Polytheism

So much for Monarchotheism. But what about other Mormon concepts of God? There is one other concept which is attested in Brigham Young’s writings along with other Mormon writers. This view can fairly be referred to as polytheism.

Explication

Once more we find that the eternal existence of the universe is central to this view of Mormonism. Matter is eternal. God the Father organized the universe, but at least some laws of nature are outside of god’s control (see the discussion in  Francis Beckwith and Stephen Parrish, See the Gods Fall, 99ff, cited fully below).

Furthermore, the notion that there are innumerable contingent “primal intelligences” is central to this Mormon concept of god (P+M, 201; Beckwith and Parrish, 101). That there is more than one god is attested in the Pearl of Great Price, particularly Abraham 4-5. This Mormon concept has the gods positioned to move “primal intelligences along the path to godhood” (Beckwith and Parrish, 114). Among these gods are other gods which were once humans, including God the Father. Brigham Young wrote, “our Father in Heaven was begotten on a previous heavenly world by His Father, and again, He was begotten by a still more ancient Father, and so on…” (Brigham Young, The Seer, 132, quoted in Beckwith and Parrish, 106).

The rest of this concept is similar to the Monarchotheistic view, although rather than God the Father being a “monarch” over the others, he is more like one of many. As already stated, he is just one of a string of “Fathers.”

Critique

The logic of the Mormon polytheistic concept of God entails that there is an infinite number of gods. To see this, it must be noted that each god him/herself was helped on the path to godhood by another god. There is, therefore, an infinite regress of gods, each aided on his/her path to godhood by a previous god. There is no termination in this series. Now because this entails an actually infinite collection of gods, the Mormon polytheistic concept of deity must deal with all the paradoxes which come with actually existing infinities (for some problems with the actual infinite search “infinite” and check out the problems Craig points out in his Q+A’s section).

Now, polytheistic Mormonism would also seem to have to deal with all the difficulties of Monarchotheism, for this concept also carries with it the contingency of deity and eternity of the world.

Finally, it seems polytheistic Mormonism has a difficulty at its heart–namely the infinite regress of deity. While on Monarchotheism, the infinite regress was merely hinted at (and still extremely problematic), polytheistic Mormonism has infinite regress at its heart and soul. Each god relies upon a former god, which itself relies upon a former god, forever. Certainly, this is an incoherence at the core of this concept of deity, for it provides no explanation for the existence of the gods, nor does it explain the existence of the universe. Polytheistic Mormonism, it seems, fares even worse than its Monarchotheistic counterpart.

Addendum: The “Standard Works” and Classical Theism

It is worth noting that those who wish to adhere to a strict “Standard Works only” approach to Mormonism may object to the critiques I’ve given above. The reason being that in the Standard Works, it seems like a view much closer to classical theism is expounded. For example, God is referred to as “Lord God Omnipotent” (Mosiah 3:5 [and “Lord Omnipotent” in 3:17-18]; Mosiah 5:2). Further, God’s infinite goodness and mercy are affirmed (Mosiah 28:4, Moroni 8:3, 2 Nephi 1:10).

It is indeed the case that were one to only operate from this explication, one might come to believe in a God very similar to classical theism. There are three responses I would offer: first, I’d be very happy to welcome any others who do affirm mere classical theism. In that case, I’d like to discuss the finer points of differences between Christianity and Mormonism.

However, I think it is the case that many who object by showing a Standard Works reading of Mormonism do not themselves hold to a “Standard Works only” belief. Any who holds that, for example, humans can be exalted to godhood must accept the implication that God the Father would therefore be contingent, and would then most likely fall into one of the categories listed above. Second, I already noted how in Abraham 4 and 5 it seems quite apparent there are many “Gods” (any who disagree, feel free to simply read the Pearl of Great Price, Abraham 4… literally any verse between 5-31; it explicitly states “the ‘Gods'”). Because classical theism holds that there is only one who can occupy the title “God,” this places even the Standard Works alone reading outside the realm of orthodoxy regarding classical theism.

Finally, I’ve already quoted Brigham Young and Joseph Smith in other writings outside the “Standard Works” both affirming that God the Father is an exalted man and that God the Father was preceded by another Father. If Mormonism is to be conceived in a form akin to classical theism, Mormons must reject these writings, and with it discredit their prophets.

Conclusions

Central to the Mormon faith is God, just as God is central to any theistic religion. Yet, as has been seen, two of the major explications of the Mormon concept of deity fall victim to insurmountable philosophical problems.   The third, closer to classical theism, must contend with the fact that other Mormon writings (and indeed, even the Pearl of Great Price) are contrary to their position. The fact that Momonism’s concept of God is incoherent strikes a major blow to the truth claims of the Mormon faith. Without coherence in that which is central to the religion: God, the entire theological system falls apart.

Links/Sources

Check out other posts in my series on Mormonism:

The Book of Mormon: Introduction and Importance– This post is pretty self descriptive.

Genetic Evidence and the Book of Mormon: Did any Native Americans come from the Middle East?– Argues that the Native Americans are not Middle Eastern in ancestry. Because the Book of Mormon claims they are, the Book of Mormon is false.

Sources

Stephen Parrish with Carl Mosser, “A Tale of Two Theisms” in The New Mormon Challenge: Responding to the Latest Defenses of a Fast-Growing Movement ed. Beckwith et. al, 193-218 (Grand Rapids, MI: Zondervan, 2002).

Francis Beckwith and Stephen Parrish, See the Gods Fall: Four Rivals to Christianity (Joplin, MO: College Press, 1997).

[I have edited this post to put back in several references to Mormon scriptures that I initially omitted for length. Further, I modified it to make more clear the difference between “finite” in mathematical terms and “contingent” in philosophical meaning.]

SDG.

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The Impossibility of a Neutral Worldview

There is no such thing as a “neutral worldview.”

It is often proposed that some worldview is “basic”, in the sense of being “the worldview from which all others should be judged.” This proposition is wholly false. Within any worldview (which will be interchangeably referred to as a “noetic structure”), certain premises are taken in some sort of presupposed form. For example, within Christianity, the existence of God, on that worldview, is a presupposition. This isn’t to say that one can’t argue for the presuppositions within one’s worldview. One can certainly argue for the validity of one’s presuppositions, but this in itself doesn’t change the fact that every worldview is built upon some background.

I have seen it claimed that atheism does not or cannot constitute a worldview. This is also false. Any human being has his or her own noetic structure from which he or she judges the probability of propositions. Various atheists are not immune from having noetic structures or beliefs.

As Stephen Parrish writes, in God and Necessity, “…there are differences in the way people judge the probability or plausibility about the truth of certain propositions, and these judgments are made on the basis of the noetic and probability structures which are believed in” (147). It is simply not possible to divorce oneself from one’s presuppositions.

Thus, it is impossible to declare some worldview “neutral” and determine that from this worldview, all others should be judged. I would call this the height of self-edification. Christians, Buddhists, atheists, agnostics, etc. all have certain presuppositions within their worldviews which will make the propositions of other worldviews more or less likely. One cannot retreat to, say, agnosticism and argue that one will then judge everything from that “neutral” worldview, for everyone is going to maintain some kind of noetic structure which will, in turn, define what propositions are to be believed–or even considered.

Further, it’s not as if retreating from belief in all gods or affirming that there is no god–that is, atheism in its varied forms–will allow one to stand on “neutral” grounds in order to judge worldviews. Instead, the presuppositions within an atheistic worldview will serve to confirm that noetic structure. Again, as Parrish writes, “[r]ealistically, for many thinkers, no amount of evidence would ever be enough to justify a belief in God or miracles” (157). This, of course, is due to the noetic structures which are presupposed.

Further, writes Parrish,

“Every person capable of considering or having an opinion on issues brings with them a specific noetic structure or world-view accompanied by a corresponding probability structure. If a person did not bring this component to the debate he would be unable to formulate an opinion, as he would have no way of judging probability. So before considering the evidence on a particular issue, there must already be in place a noetic and probability structure. Probability  is inherent in one’s world-view and thus is used in judging the evidence” (158).

The same, of course, applies to Christians or believers in various faiths. Their own presuppositions guide their thinking and discernment of probability structures. Again, there is no neutral worldview.

Cornelius Van Til, one of the great apologists of the last century, was well known for his own views on how presuppositions affect judgment of worldviews. He wrote, “In spite of th[e] claim to neutrality on the part of the non-Christian, the… apologist must point out that every method, the supposedly neutral one no less than any other, presupposes either the truth or the falsity of Christian theism” (Christian Apologetics, 129). Furthermore, Van Til goes on to make the point that in some sense, then, all reasoning is circular,

“To admit one’s own presuppositions and to point out the presuppositions of others is therefore to maintain that all reasoning is, in the nature of the case, circular reasoning. The starting point, the method, and the conclusion are always involved in one another” (130).

This is not to say that we should be relativists when it comes to worldviews. There are ways (logical reasoning, scientific exploration, philosophy, etc.) to explore the validity of the claims of worldviews, and thus serve to confirm or disconfirm various presuppositions found within these noetic structures. The point, rather, is twofold:

1) It is question begging to assume that one’s own worldview is “neutral” or basic, and that all other worldviews should be judged from within this structure

2) We should be modest when comparing our worldview to that of others’, realizing that our presuppositions cannot be the basis for rejecting the claims of competing noetic structures.

Sources:

Parrish, Stephen. God and Necessity. University Press of America. 2001.

Van Til, Cornelius. Christian Apologetics. P & R Publishing. 2003.

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The preceding post is the property of J.W. Wartick (apart from citations, which are the property of their respective owners) and should not be reproduced in part or in whole without the expressed consent of the author.

The Ontological Argument: Therefore God Exists

The Ontological Argument is probably the most widely misunderstood and maligned of all the theistic arguments. Counters to it often entail little more than mud-slinging, calling such an argument “wordplay” or “trickery,” but few get to the meat of the argument. Often counter-arguments include attempts to parody the argument (as here) or a dismissive strategy. But does anyone truly confront the argument? Rarely. Here I’ll present two forms of the ontological argument, and discuss them in some detail.

The first version of the argument that I will present is Alvin Plantinga’s “Victorious Modal” version of the argument. I actually don’t think this is the strongest version of the ontological argument, but it is one step towards the strongest version. First, the argument:

“1) The property of being maximally great is exemplified in some possible world

2) The property of being maximally great is equivalent, by definition, to the property of being maximally excellent in every possible world

3) The property of being maximally excellent entails the properties of [at least] omniscience, omnipotence, and moral perfection

4) A universal property is one that is exemplified in every possible world or none

5) Any property that is equivalent to some property that holds in every possible world is a universal property

Therefore,

6) There exists a being that is essentially omniscient, omnipotent, and morally perfect (God) (Maydole, 573)”

Now let’s analyze this argument. The long story short is that this argument is logically valid. The conclusions follow from the premises. This can be shown with deductive symbolic logic (Maydole, 590). Thus, one cannot argue against it as being invalid, rather, the argument must be attacked for soundness.

Let’s sum it up in easier-to-understand language, shall we? The first premise simply claims that in some possible world (out of infinite or nearly infinite), the property of “maximal greatness” is exemplified, that is, some body has this property. Premise 2) argues that this property is equivalent to maximal excellence, which is explained in 3) as (basically) the attributes generally believed to be possessed by God in classical theism. Premise 4) states the obviously true statement that if a property is universal it is in either every possible world or none. This is a simple tautology, it is true by definition. One could just as easily say a property that exists in every possible world or none is universal. X = X, this is true. Then, Plantinga argues 5) that maximal greatness is a universal property. This is key to understanding the argument. Basically, in his book God, Freedom, and Evil (and elsewhere), Plantinga makes the point that if a being is maximally great, then that simply entails being maximally great in all possible worlds. For a being that is maximally great in, say 200 worlds is not  greater than one that exists in 2,000, but then this continues up the ladder until you have a being that is maximally great in all possible worlds, which then excludes the possibility of other beings with that property (for they would then, necessarily, not be the maximally great being). Finally, premise 6) follows from the previous premises (for if the maximally great/excellent being exists in all possible worlds, it exists in our own).

The question for this argument is then whether it is true. The premise on which this argument hinges is 1) “The property of being maximally great is exemplified in some possible world”. This seems to be perfectly clear. Denial of this premise means that one would have to argue that it is logically impossible for maximal greatness to be exemplified in any possible world at all, not just our own. This means someone must have infinite knowledge of all possible worlds. Therefore, it seems as though this argument is almost airtight. But suppose someone insists that one can deny premise 1), well then the whole argument falls apart. I must admit I don’t see how anyone could logically do so, but I don’t doubt that people will do so. So if someone wants to deny premise 1), and then–in my opinion–become rather dishonest intellectually, they can deny the soundness of the argument.

I don’t think that there is a way around this argument, but it is actually possible to make the Ontological Argument even stronger.

The most powerful version of the ontological argument, in my opinion, is presented in the book God and Necessity by Stephen E. Parrish (previously discussed here).

The argument goes as follows:

1) The concept of the GPB is coherent (and thus broadly logically possible)

2) Necessarily, a being who is the GPB is necessarily existent, and would have (at least) omnipotence, omniscience, and moral perfection essentially.

3) If the concept of the GPB is coherent, then it exists in all possible worlds.

4) But if it exists in all possible worlds, then it exists in the actual world.

5) The GPB exists (Parrish, 82)

This argument is also deductively valid. Premise 1) argues that the Greatest Possible Being is coherent–that is, there is no logical contradiction within such a being. 2) further defines what a GPB would be (Plantinga’s argument outlines this thoroughly). Premise 3) states the major part of the argument in a different way. Rather than arguing that it is possible that “maximal greatness” is exemplified in some possible world, Parrish argues that the concept of the GPB entails logical necessity along with such maximal greatness, and thus 3) follows from the previous premises, just as Plantinga’s version of the argument does. The key is to remember that in Parrish’s version of the argument, the coherence of the GPB is what is important, not the possibility (for if it is coherent, it is possible). 4) This is tautologically true. 5) follows from the previous premises.

What Parrish does here is actually takes out the possibility of denying premise 1) in Plantinga’s argument. Let’s look into this closely. Parrish argues that the concept of the Greatest Possible Being is coherent. Why is this so important? Well, because if we grant for a moment that the GPB exists, such a being could not fail to exist due to some kind of chance mistake or having some other being or thing prevent the GPB’s existence (Parrish, 105). The first point (that chance could not prevent the GPB’s existence) is true because the GPB would be logically necessary (it would either exist or not exist in all possible worlds). This claim is reinforced by the idea of maximal greatness being a universal property (above). The second point (nothing else could prevent the GPB’s existence) seems quite obvious. If there were a being or body or thing, etc. that could prevent the GPB’s existence, the GPB would clearly not be the Greatest Possible Being. If some other being were powerful enough to prevent the GPB’s existence, then that being would be greater.

So the only thing that could prevent  the GPB from existing is self-contradiction within the concept.

Why is this? Well, after a little investigation it seems pretty clear. If the GPB is a coherent (and logically possible) concept, then such a being does exist. Let us say that the GPB is coherent. Let us then take some world, W, and see whether the GPB can fail to exist.

The  concept of the GPB includes logical necessity in all possible worlds. The GPB has all the properties of maximal greatness. This means that these properties are universals. We can simply refer back to the argument above. If the GPB exists and has omnipotence, omniscience, etc. then it must exist universally, because, again, if some being is the GPB in only 200/1,000,000,000 possible worlds, the being that is GPB in 2,000 is greater. But this seems ridiculous, for the truly Greatest Possible Being must exist in all of them, for if there was a possibility for some being to exist in all the worlds that the GPB exists in +1 and exemplify the maximally great attributes, then that being would be the GPB (and the previous one would not really have omniscience, etc., for the GPB would be more powerful, existing in all possible worlds, and being sovereign in all possible worlds) . Now let us return to W. It now seems completely clear that W could not be such that, if the GPB is coherent (and therefore possible), W could not fail to exemplify the GPB.

But have we then demonstrated that coherence is really the issue here? Is it possible that we are just thinking up some thing, calling it the GPB, and then arguing it into “supposed” existence? Logically, it does not seem so.

The reason is because we are arguing that the GPB entails these properties. Things have, essentially properties. I exemplify the property of “having fingers.” I also exemplify the properties of “being finite,” “being human,” “having two feet,” etc. These properties don’t belong to me simply because someone sat around and decided to assign them to me, rather they belong to me because of the kind of thing I am. (Parrish argues similarly, 55). But in the same way, we could answer such objections by saying that these properties are part of the concept of God because that’s the kind of thing God is. Certainly, there have been all kinds of “gods” claimed throughout history that are finite in power or activity, but those aren’t the “gods” whose existence we are arguing for. Rather, we are arguing for the existence of the God of classical theism, and that God has such properties as necessary existence (in the analytic sense), omnipotence, omniscience, etc. This objection really doesn’t have any weight. But again, let’s assume for the sake of argument that it does.

Let’s assume that the objection may be true. We are just taking some “X” and arbitrarily saying that it is omnipotent, necessary, etc. Does that preclude such an object existing? I don’t see how this could be true. But even further, some claim that this doesn’t match up with Christianity’s concept of God. This seems preposterous. One needs only to open a  Bible to find that, while words like “omnipotence” are not used, words like “Almighty”, “Most High”, and the like constantly are. And what kind of objection is this really? Is the person making this objection going to concede that it is possible that there exists some nearly-omnipotent-but-not-actually-omnipotent creator of the universe? No, the objection is beyond logic and into emotional repugnance at the thought of God actually existing.

But we can even go further. For let us simply define God as the Greatest Possible being. This seems like it could very easily operate as a definition of what  “God” is, at least on classical theism. Well then, what properties might this Greatest Possible Being have? And then we simply build them up. Omnipotence seems obvious, as does omniscience, as does necessity, etc. So this isn’t some arbitrary assigning-to of properties, but rather such properties are part of the GPB simply because of what the GPB actually is, if the GPB existed.

Now we can return to the matter at hand. Does God exist? Well it follows from all of this that yes, God does exist. The theist has established that there are some arguments that deductively prove that God does exist. The only “way out” for the atheist is to attack premise one and argue that the concept of the GPB is, in fact, contradictory. And let’s be honest, there have been many attempts to do so. I can’t possibly go into all of them here, but I can state simply that I remain unconvinced. Often these arguments are things like “Omnipotence and omniscience are impossible to have, because if God knows in advance what He’s going to do, He can’t do anything else!” This argument is obviously false, for simply knowing what is going to happen is not causation. I know that a sheep is an animal, this does not cause the sheep to be an animal. I know that I am going to finish typing this post, that does not cause me to do so. Rather, I choose to continue typing and finish this post.

Of course, one might say “You can’t really know you’re going to finish this post! Your computer might explode and you may get brain washed, etc.” Well that is a whole different debate, but I think that such objections, ironically, actually apply not at all to God. For if God is omniscient and omnipotent, it seems clear that God actually would be above such things! For nothing could prevent God from finishing something He knows He’s going to do! Not only that, but God’s knowledge is such that He actually would know He is going to do something, and freely chooses to do so. I don’t see why God’s foreknowledge of an event somehow limits omnipotence, especially when one considers that God is part of agent-causation, so God chooses to do the things He is going to do. Thus, the argument falls apart.

But now I’m already farther off track than I was (and thus preventing myself from finishing this post, AH the irony!). Suffice to say that I very much doubt that any objection to the coherence of the GPB even comes close to succeeding. But then, if that is true, God exists.

Therefore God exists.

(Edit: I’ve included below a proof of Plantinga’s argument)

Let
Ax=df x is maximally great
Bx=df x is maximally excellent
W (Y) =df Y is a universal property
Ox = df x is omniscient, omnipotent, and morally perfect 1) ◊ (∃x)Ax pr
2) □(x)(Ax iff □Bx) pr
3) □(x)(Bx⊃Ox) pr
4) (Y)[W(Y) iff (□(∃x)Yx ∨ (□~(∃x)Yx)] pr
5) (Y)[(∃Z)□(x)(Yx iff □Zx)⊃ W(Y)] pr
6) (∃Z)□(x)(Ax iff □Zx) 2, Existential Generalization
7) [(∃Z)□(x)(Ax iff □Zx)⊃W(A)] 5, Universal Instantiation
8 ) W(A) iff (□(∃x)Ax ∨ (□~(∃x)Ax) 4, Universal Instantiation
9) W (A) 6, 7 Modus Ponens
10) W(A)⊃ (□(∃x)Ax ∨ (□~(∃x)Ax) 8, Equivalence, Simplification
11) □(∃x)Ax (□~(∃x)Ax) 9, 10 Modus Ponens
12) ~◊~~(∃x)Ax ∨ (□(∃x)Ax) 11, Communication, Modal Equivalence
13) ◊(∃x)Ax ⊃ □(∃x)Ax Double Negation, Impl
14) □(∃x)Ax 1, 13 Modus Ponens
15) □(x)(Ax iff □Bx) ⊃ (□(∃x)Ax ⊃ □(∃x)□Bx) theorem
16) □(∃x)□Bx 14, 15 Modus Ponens (twice)
17) □(x)(Bx ⊃ Ox) ⊃ (□(∃x)□Bx ⊃ □(∃x)□Ox theorem
18) □(∃x)□Bx 16, 17 Modus Ponens (twice)
19) (∃x)□Bx 18, Necessity Elimination
(taken directly from Maydole)

Sources:

Maydole, Robert E. “The Ontological Argument.” The Blackwell Companion to Natural Theology. Edited William Lane Craig and J.P. Moreland. Blackwell, 2009.

Parrish, Stephen E. God and Necessity. University Press of America. 1997.

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The preceding post is the property of J.W. Wartick (apart from citations, which are the property of their respective owners) and should not be reproduced in part or in whole without the expressed consent of the author.

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