Ontological Argument Research Articles

Descartes's Ontological Proof of God's Existence

This paper argues that an examination of the ontology that underpins Descartes’s Fifth Meditation ontological proof of God’s existence will contribute to a better understanding of the nature and structure of the proof. Attention to the Cartesian meditator’s development of this ontology in earlier meditations also makes clear why this proof could not have been asserted before the Fifth Meditation. Finally, it is argued that Kant’s objections against the ontological proof have no force against Descartes’ particular version of the proof.

On the Possibility of Non-representational Cinema. From André Bazin to Gilles Deleuze

Referring to the ontological arguments shown in the theory of the French film critic and theorist André Bazin and the arguments elaborated by Gilles Deleuze in the fourth chapter of his book Cinema 1: Movement-Image, the possibility of the cinema that does not duplicate the reductive tendencies of the intentional human consciousness is discussed in this article. The classical un-derstanding of the notion of cinematic realism is compared with the idea of non-representational cinema, accentuating the partially technological and partially subjective nature of film, which was described by Bazin, and its way to put the film viewer closer to the perception of the Bergso-nian acentric reality. Instead of giving a clear conclusion, the Bazinian idea of the non-anthropo-centric cinema is actualized in the light of the speculative turn in today’s philosophy.

Ontological And Anthropological Aspects of the Concept of Human Nature

<div><p>Anthropology is the study of the origin of the man. It is basically concern with the concept of <em>Homo</em><em> </em><em>sapiens</em>, and it is scientifically questioning what are human physical traits as well how do men behave and the variation among different groups of human with his social and cultural dimensions. Ontology is a subfield in traditional philosophy which is mainly focuses on the nature of being, existence or reality as such. There are some similarities and differences among these two areas. However when we deeply study the philosophical basis of the anthropology it is proof that it was derived from ontology.</p><p>Anthropology discusses the social and cultural world or the physical entity of human nature. Ontology focuses the invisible aspect of human nature along with the ultimate reality. Therefore, it has a metaphysical aspect of human being; this philosophical notion has in fact, contributed to the development of the subject of anthropology. The present modern day has given very little attention to this philosophical combination of ontolog y to anthropology, rendering further investigation into the philosophical roots of anthropology.</p><p>This research paper seeks to evaluate the relationship between ontology and anthropology by paying attention to the ontological arguments about the concept of man and human nature within Greek and modern western thoughts, in comparing with modern anthropological arguments.</p></div>

Partly Free Semantics for Some Anderson-Like Ontological Proofs

Anderson-like ontological proofs, studied in this paper, employ contingent identity, free principles of quantification of the 1st order variables and classical principles of quantification of the 2nd order variables. All these theories are strongly complete wrt. classes of modal structures containing families of world-varying objectual domains of the 1st order and constant conceptual domains of the 2nd order. In such structures, terms of the 1st order receive only rigid extensions, which are elements of the union of all 1st order domains. Terms of the 2nd order receive extensions and intensions. Given a family of preselected world-varying objectual domains of the 2nd order, non-rigid extensions of the 2nd order terms belong always to a preselected domain connected with a given world. Rigid intensions of the 2nd order terms are chosen from among members of a conceptual domain of the 2nd order, which is the set of all functions from the set of worlds to the union of all 2nd order preselected domains such that values of these functions at a given world belong to a preselected domain connected with this world.

ONTOLOGY OR PHENOMENOLOGY? HOW THE LVAD CHALLENGES THE EUTHANASIA DEBATE

This article deals with the euthanasia debate in light of new life-sustaining technologies such as the left ventricular assist device (LVAD). The question arises: does the switching off of a LVAD by a doctor upon the request of a patient amount to active or passive euthanasia, i.e. to 'killing' or to 'letting die'? The answer hinges on whether the device is to be regarded as a proper part of the patient's body or as something external. We usually regard the switching off of an internal device as killing, whereas the deactivation of an external device is seen as 'letting die'. The case is notoriously difficult to decide for hybrid devices such as LVADs, which are partly inside and partly outside the patient's body. Additionally, on a methodological level, I will argue that the 'ontological' arguments from analogy given for both sides are problematic. Given the impasse facing the ontological arguments, complementary phenomenological arguments deserve closer inspection. In particular, we should consider whether phenomenologically the LVAD is perceived as a body part or as an external device. I will support the thesis that the deactivation of a LVAD is to be regarded as passive euthanasia if the device is not perceived by the patient as a part of the body proper.

The Influence of Ibn Sīnā on al‐Ghazzālī in Qur'anic Hermeneutics

AbstractAl‐Ghazzālī criticized Muslim philosophers in general and Ibn Sīnā in particular in a number of matters notwithstanding, he was deeply influenced by philosophy and Ibn Sīnā's views as to some issues. Of the contexts in which al‐Ghazzālī is under the clear influence of Ibn Sīnā are the interpretations of some Qur'ānīc chapters and verses which are related to the demonstration of the existence of God and the explanation of some divine attributes and names. In many of his works, al‐Ghazzālī reproduces Ibn Sīnā's interpretation of the verses in harmony with the ontological proof. One can observe Ibn Sīnā's influence on al‐Ghazzālī in relation with the hierarchy of beings, too. However, the context in which Ibn Sīnā's influence is most obvious is the interpretation of the 35th verse of the Sūrah Nūr. Ibn Sīnā's interpretation of the terms occurring in this verse as symbols of the human faculties exercised a profound impact on the thought of al‐Ghazzālī, which manifests itself in his interpretation of the verse in Mishkāt al‐Anwār. Another of such contexts is the topic of human psychology and the interpretations of the verses related wherewith. Immensely influenced by the psychological views of Ibn Sīnā, al‐Ghazzālī adopted Ibn Sīnā's notion of the simultaneous creation of soul and body, interpreting some Qur'ānic verses in harmony with this notion. This article is intended to illustrate that al‐Ghazzālī, who is opposed to the blind imitation of any school of thought, did not make a wholesale denouncement of the views of philosophers; on the contrary, he made an extensive use of Ibn Sīnā's ideas in conformity with his general attitude of benefiting from all schools of thought.

A Moderate Eclecticism: Ontological and Epistemological Issues

The principle of eclecticism is discussed with the point of departure in a definition of psychology and its subject areas. It is argued that eclecticism constitutes one of the key developmental conditions for science. The argument begins with an analysis of the distinction between real and recognized object and concludes that a scientific object always has an infinite number of aspects and that this fact is not reducible to a question of complexity. Next a differentiation between theoretical levels based on ontological arguments are introduced and it is concluded that it is necessary to accept positive eclectic processes in theories, and that development of theories is due to an eclectic relationship with other theories. A series of examples are given for different versions of the eclectic development of psychological disciplines and concepts, namely phenomenology, psychoanalysis, stress, and cognition.

A Computationally-Discovered Simplification of the Ontological Argument

The authors investigated the ontological argument computationally. The premises and conclusion of the argument are represented in the syntax understood by the automated reasoning engine PROVER9. Using the logic of definite descriptions, the authors developed a valid representation of the argument that required three non-logical premises. PROVER9, however, discovered a simpler valid argument for God's existence from a single non-logical premise. Reducing the argument to one non-logical premise brings the investigation of the soundness of the argument into better focus. Also, the simpler representation of the argument brings out clearly how the ontological argument constitutes an early example of a ‘diagonal argument’ and, moreover, one used to establish a positive conclusion rather than a paradox.

Questioning Gödel's Ontological Proof: Is Truth Positive?

In his “Ontological proof”, Kurt Gödel introduces the notion of a second-order value property, the positive property P. The second axiom of the proof states that for any property φ: If φ is positive, its negation is not positive, and vice versa. I put forward that this concept of positiveness leads into a paradox when we apply it to the following self-reflexive sentences: (A) The truth value of A is not positive; (B) The truth value of B is positive. Given axiom 2, sentences A and B paradoxically cannot be both true or both false, and it is also impossible that one of the sentences is true whereas the other is false.

Ontology of areas of endemism

Areas of endemism have been recognized as important units in historical biogeography, and much attention has been given to methods of identifying these units operationally. Interestingly, little has been written about the philosophical nature of areas of endemism. The purpose of this essay is to make an ontological argument for areas of endemism as individuals and to discuss the consequences of such a conclusion. The recognition of species as individuals is crucial to the argument. Several criteria are identified for entities to be considered individuals, all of which are shown for areas of endemism. An ontological concept of an area of endemism is presented. Two of the consequences of regarding areas of endemism as individuals are that areas of endemism should be the preferred units of biogeography over the units used in event-based methods and that parsimony analysis of endemism and similar methods may be operational tools for the discovery of areas of endemism.

The logico-epistemological nature of ontic and ontological arguments

In the paper I explore van Inwagen?s distinction between ontic and ontological arguments, the latter being a special case of the former. An ontic argument proves the existence of some entity; an ontological one proves the existence of a deity. Both are based on a single premise which specifies a set of properties exemplified by an entity of the sort in question. This set van Inwagen calls an ontic set, and he defines the ontic set of an ontological argument in a way which secures the semantic validity of the argument. I argue that an ontological argument is neither immediate nor semantically valid, but that, contrary to van Inwagen?s contention, it is rational to accept its conclusion. In my argument for this claim I rely on C.I. Lewis? notions of intension and comprehension. Although I disagree with van Inwagen?s formulation of ontic arguments, I do not reject it as a whole - its considerable advantage is, I suggest, in blocking an objection (which allegedly follows from Fregean semantics) that the sentence ?God exists? is not well formed. Consequently, part of the paper is devoted to the analysis of existential propositions. The argument I give in favour of the rationality of believing in the conclusion of an ontological argument is based on identifying and avoiding the step which leads to a generalization resembling the one that generates Kyburg?s lottery paradox.

The Ontological Argument from Reason

The Ontological Argument from Reason

The Ontological Proof and the Notion of Experience in Schelling

The Ontological Proof and the Notion of Experience in Schelling

Environmental Pragmatism, Adaptive Management, and Cultural Reform

In defending a problem-based strategy of ethics against cosmological strategies, environmental pragmatists have presented ecological management as a model of adaptive social learning. However, management frameworks appear incapable of critiquing and changing moral culture in the ways that seem necessary for confronting difficult sustainability problems. I show how a problem-based approach to sustainability challenges can create a productive relation between science-based management programs and cultural reform processes, if it admits roles for ontological arguments and attends to minority moral communities. In order to respond to the sustainability crises, ecological managers must become skilled participants in moral culture, facilitating the inventiveness of agents who can make moral inheritances support new strategies of action.

Аргументация Канта в схолии к Теореме VI в диссертации "Nova dilucidatio": новая интерпретация

This article deals with Kants objection to the ontological argument in his early work A New Elucidation of the First Principles of Metaphysical Cognition. The author offers a new interpretation of Kants argumentation

Аргументация Канта в схолии к Теореме VI в диссертации "Nova dilucidatio": проблема логической взаимосвязи теоремы и схолии

This article discusses the thesis put forward by some scholars that Kants objection to the ontological argument in the Scholion to Prop. VI in Nova dilucidatio contradicts Prop. VI. The author shows how the apparent discrepancy between Prop. VI and the Scholion can be explained

Starting with Descartes

1. Introduction 2. Descartes and his Project 3. The First Meditation: Methodological Doubt 4. The Second Meditation: The Cogito 5. The Third Meditation: The Causal Argument for God's Existence 6. A Brief Interlude 7. The Fourth Meditation: Explaining the Possibility of Error 8. The Fifth Meditation: The Ontological Argument for God's Existence 9. The Sixth Meditation: The World's Existence 10. Conclusion Glossary Select Bibliography Index.

Lógica (nota sobre a dialética do ser e do nada no devir)

Este artigo tem por objetivo apontar, na lógica do ser, uma confusão entre ser e nada indeterminados e determinados na construção do argumento pelo qual Kant refutava a prova ontológica da existência de Deus. Todavia, o desenvolvimento da resposta hegeliana aponta para algo além disso. O segredo da infinitude ultrapassa a lógica do ser, para exprimir-se no vínculo entre Noção e efetividade. Claramente, tal vínculo conduz a maneira como a lógica irá pensar o absoluto – daí a conexão íntima com o problema envolvido na provas da existência de Deus.

The relevance of Kant's objection to Anselm's ontological argument

AbstractThe most famous objection to the ontological argument is given in Kant's dictum that existence is not a real predicate. But it is not obvious how this slogan is supposed to relate to the ontological argument. Some, most notably Alvin Plantinga, have even judged Kant's dictum to be totally irrelevant to Anselm's version of the ontological argument. In this paper I argue, against Plantinga and others, that Kant's claim is indeed relevant to Anselm's argument, in the straightforward sense that if the claim is true, then Anselm's argument is unsound.

The Ontological Argument Revisited: A Reply to Rowe

Saint Anselm’s Ontological Argument is perhaps the most intriguing of all the traditional speculative proofs for the existence of God. Yet, his argument has been rejected outright by many philosophers. Most challenges stem from the basic conviction that no amount of logical analysis of a concept that is limited to the bounds of the “understanding” will ever be able to “reason” the existence in “reality” of anything answering such a limited concept. However, it is not the intent of this paper to prove or disprove Anselm’s argument. Rather, in this paper we concern ourselves with arriving at a sound interpretation of Anselm’s leading critic—Immanuel Kant. Kant put forth perhaps the most vaunted criticism of Anselm’s argument. However, Kant has been perhaps the most misunderstood objector to Anselm’s argument. This paper confirms that charge, simultaneously offering what I believe to be a sound interpretation of Kant’s criticism.