Existence Of God Research Articles

Malebranche’s approach to God’s existence

In this paper, the author reproduces one of Nicolas Malebranche’s arguments for God’s existence. The text offers (I) a logical formalization of the argument, (II) a formal proof of validity of the argument and, finally, some philosophical reflections concerning not only (III.I) the soundness of the argument, but (III.II) the intellectual benefits that a logical formalization offers to a philosophical historian of philosophy.

A formalization of Descartes’ causal argument for existence of God

In this paper I attempt a formalization of Descartes’ causal argument for the existence of God presented in the Third Meditation. By taking into account the philosophical setting of Descartes’ Meditations, I argue that the best logical theory to carry out the formalization is quantified modal logic where free logic is used for the first-order axioms. This fact is related to Descartes’ distinction between formal and objective reality which — to my mind — suggests both the adoption of modality (e.g. true in formal vs true in objective reality) and the possibility of using empty names (i.e. names which lack reference in “formal reality”). After presenting the formal system and the reconstruction of Descartes’ proof, I will discuss some issues related to the philosophical import of the formalization, such as the understanding of rigid designation and lack of reference. I will argue that the formalization of Descartes’ argument has an intrinsic philosophical value for it sheds light on the structure of argument, its implicit difficulties, and the use of logic itself to understand the philosophical tradition.

Faith in God among "The Holly Quran" and " Kenzaa Rabbh"

This study deals with the uniform God in" The Holly Quran" and "Kenzaa Rabah", include introduction, four themes and Conclusion faith in God. "Kenzaa Rabah". The first theme includes the definition of the Holy Quran" and "Kenzaa Rabbh" which consider the helly book of the Sabian as it one of the oldest religions believe in the unity of Creator. The Holly Quran mentioned Sabian as they the followers of book. The second theme has been devoted to the words of faith in God in Holly Quran where inadequate from the unity of A- Huha is to create the creation. Which sent the prophets and the books ae formed by, and people join faithful and Kuffar, the happy from Paradise and naughty of the fire as the whole religion is given to Allah. It's not afraid of God. Allah doesn't see him. He is his own is the owner of creator Razak, schemer. The almighty Allah is the master in his university being not share by. The third theme adds the faith in God in "Kenzaa Rabah" and discussed the fact of accusing the Sabian that they worshiped stars and planets. Where they though ting for the existence of the learned God creator the one that doesn't hit the senser and doesn't lead to the creature. Allah is one and one religion and prophets were sent by their one God to the right and referred the words of God to the right of the whole offered by all the heavenly books. The fourth theme has been allocated to the comparison between "The Kenzaa Rabah" and "The Holly Quran" about unification of God and the presence of the relationship between the belief of Sabian and Islam. The conclusion come included the most important results of the research and including the following: The Sabian religion is regarded as the oldest heavenly religion on the face of the earth, and its history dates back to the first beginnings of unified human laws, just as the Sabian belief was discovered with the existence of the first human being: Adam, the first of the prophets, and the verses of God Almighty indicated in the horizons and in the souls, he has no partner, peer, or peer. instance. In drafting the study, the researchers used a comparative inductive technique.

Identity Loss and Reconstruction in The Apprenticeship of Duddy Kravitz and Day

Mordecai Richler, a contemporary Canadian Jewish writer, reveals the identity confusion faced by Jewish immigrants in their integration into Canadian society through the description of the life experience of the protagonist Duddy Kravitz in his novel The Apprenticeship of Duddy Kravitz (1959). Meanwhile, in the novel Day (1961), Elie Wiesel, a contemporary American Jewish writer born in Romania, examines how Holocaust survivors lose their identities and attempt to seek identity reconstruction within the context of traumatic memories and guilt through the perspective of the protagonist, Eliezer. This article aims to interpret the manifestations and reasons for identity loss and the possibility of identity reconstruction of the protagonists Duddy Kravitz and Eliezer based on identity theory. Through interpretation, it can be concluded that Duddy is marginalized by mainstream society and blamed for anti-Semitism within the Jewish community, resulting in a significant identity crisis. However, his success in purchasing land offers the possibility for him to escape marginalization and achieve identity reconstruction in mainstream society. Similarly, Eliezer, as a Holocaust survivor, experiences identity loss under the influence of traumatic memories and feelings of guilt, leading to questioning the existence of God and a death wish. Nevertheless, in the later part of the novel, he transitions from an unnamed narrator to “Eliezer”, and the ashes left after his portrait is burned symbolize his completeness, allowing him to regain self-identity.

Harmonizing Islamic Quantum in Islamic Education: An Islamic Perspective Through the Lens of Nidhal Guessoum's Philosophy

This article aims to discuss explore Nidhal Guessoum's perspective on the relationship between Islam and modern science, utilizing library research methods and a qualitative approach. The primary focus is on the views of Muslim thinkers regarding the cosmology of classical Islamic philosophy, scientific interpretations, traditionalism, and modern science. Guessoum proposes a theistic Islamic cosmological view, in which cosmology serves as a framework for monotheism. While cosmology cannot fully encompass science, Guessoum argues that a Muslim must study science while maintaining belief in the existence of God. He emphasizes that Islamic cosmology is not merely a scientific explanation but an integration of religion and modern science. Guessoum's quantum approach is based on three principles: conceptual integration between religion and science, interdisciplinary methods to understand natural and religious phenomena, and critical thinking to evaluate diverse views. He highlights the importance of Muslim identity in the study of science, which allows a Muslim to uphold their faith. Guessoum acknowledges the weaknesses in the traditional approach to Islamic cosmology and offers a more coherent and integrative alternative. His thinking offers a new perspective that combines Islamic cosmology with scientific principles, offering a framework for understanding how religion and science can coexist harmoniously

Interelasi Argumen-Argumen dan Kritik Tentang Eksistensi Tuhan dengan Religiositas Manusia

Humans as Homo religiosus, driven by their intellectual instincts, often revisit questions about the existence of God. The presence of religious doctrines that encourage humans to contemplate more about God’s creation rather than His essence raises the question of whether there is still an interrelation between discussions on divinity and human religiosity when that is pursued. This study investigates the arguments for God’s existence, the critiques of these arguments, and their interrelation with human religiosity. The aim is to clarify the understanding of human religiosity while creating a space for critical and in-depth dialogue. This research employs a library research method, gathering data from books, journal articles, and other relevant literature. A philosophical approach and qualitative analysis techniques are used. The findings of this article, include: First, the arguments for God’s existence, whether apriori or aposteriori, each face unavoidable criticisms. These arguments are efforts to justify faith within religiosity. Second, the critiques, in the context of Homo religiosus, provide opportunities to reflect and reassess understanding of God and related beliefs. Third, the inconsistencies or incompleteness in arguments for God’s existence reflect the nature of knowledge and reality that can be understood as consistent and complete at the same time if only at a higher level of infinity. The limitations within each available argument can be understood as something that drives self-awareness toward a more inclusive and profound level of religiosity.

Discourse on the Extended Meaning of Shahada: A Cognitive-Pragmatic Approach

The existence of God is an extraordinary occurrence that presents a challenge for the limited human intellect to comprehend. Hence, arriving at that conviction necessitates unwavering trust and belief. In Islam, the affirmation of this conviction must be expressed in two lines known as the shahada. In addition to this paranormal event, the language structure pertaining to the two words found in the shahada includes the term أشهد (ashhadu), which translates as ‘I testify’. This statement assumes that the person testifying had prior knowledge of God’s existence, despite the fact that it is supernatural and challenging to ascertain. Why is the word أشهد (ashhadu) included in both sentences of the shahada? This essay seeks to examine the semantic significance of the linguistic expression realised in the proclamation of the two sentences of the shahada, specifically focusing on the word أشهد (ashhadu). This analysis will be conducted within a cognitive-pragmatic or sociocognitive framework. Typically, the cognitive pragmatics method considers not just the semantic meaning of a statement but also the pragmatic meaning of an utterance. During a speech or communication event, both of these meanings are consistently present as an individual intellectually constructs a representation of the context and scenario. The context encompasses not just tangible objects but also intangible aspects, for instance psychological and cognitive factors, including beliefs and knowledge. The findings obtained by this study indicate that the sentence أشهد (ashhadu), in addition to its semantic meaning of ‘I testify’, also possesses a pragmatic-psychological significance in the form of a linguistic texture (zauqullughoh) that may be experienced by the speaker. This may possibly offer psychological encouragement to individuals when they begin to self-explore or engage with their originator.

LANDASAN SPIRITUAL KEILMUAN DALAM PENDIDIKAN ISLAM

Islamic education is a very urgent thing in the formation of a person's spiritual foundation. His guidance and direction are religious teachings aimed at making people believe wholeheartedly in the existence of God, obey and obey His commands in the form of worship, and have noble character. By studying Islamic religious education, it is hoped that a person can have good values in himself, so that it can be translated into his daily behavior. In addition, Islamic religious education can also distance a person from doing bad things. The application of Islamic Education is carried out by increasing devotion to God Almighty and noble morals are a manifestation of the faith that everyone believes. Therefore, faith and devotion that are integrated into a person will avoid acts that are destructive, slanderous, and dangerous to the community and are very dangerous for the future unity and unity of the nation. Islamic education is very important in shaping and developing students' character. Religious and moral education must integrate and interact with each other through the social reality that develops in society. Education that contains and is based on religious values is ultimately able to form a whole human being.

INVESTIGATING THE ARGUMENTS OF NECESSARY OF EXISTENCE (WĀJIB AL-WUJŪD) IN SUHRAWARDĪ’S PHILOSOPHY BASED ON AL-TALWĪḤĀT AND ḤIKMAH AL-ISHRĀQ

Suhrawardī has presented arguments to support the existence of wājib al-wujūd in many of his works. One of the most fundamental of these arguments, which also has a forward-looking feature, is the one he presents in his books al-Talwīḥāt and Ḥikmah al-Ishrāq. To prove the existence of God, Suhrawardī devised three arguments in al-Talwīḥāt and one argument in Ḥikmah al-Ishrāq, all of which are interpretations of the ṣiddīqīn argument. In this article four of Suhrawardī’s arguments, three of them in al-Talwīḥāt and one of them in Ḥikmah al-Ishrāq are reviewed. the main aim of this study is to analyze and explain Suhrawardī’s arguments, due to their importance in philosophy and theology, with the descriptive-analytical method and using library-based collecting data. The arguments presented in the al-Talwīḥāt are succinct, and what made these claims essential was the evaluation of their robustness and content. The significance of his first and third arguments in this book is that they do not require the denial of the vicious circle as a precondition, and by assuming the likelihood of both the vicious circle and infinite regress, the necessity of existence is demonstrated. On the other hand, his argument in Ḥikmah al-Ishrāq, which, like his second argument, is based on the refutation of the vicious circle and infinite regress, includes innovative features and should be investigated thoroughly.

An Analysis of the Debate between al-Ṭūsī and al-Kātibī on Contingency Argument

This article addresses a written debate between Najm al-Dīn al-Kātibī (d. 675 AH/1277 AD) and Nasīr al-Dīn al-Ṭūsī (d. 672 AH/1274 AD) on the contingency argument, which is one of the most well-known proofs offered in history regarding the existence of God. According to thinkers before al-Kātibī, the contingency argument verifies the Necessary Being, and then it debunks the possibility of infinite regress. By “earlier thinkers,” al-Kātibī means especially Avicenna (d. 428 AH/1037 AD) and Fakhr al-Dīn al-Rāzī (d. 606/1210). According to al-Kātibī, the notion of the Necessary Being was proved through the contingency argument they put forward, but a careful examination of their arguments indicates that they presented no definitive proof refuting the notion of infinite regress. Therefore, according to al-Kātibī, what Avicenna and Fakhr al-Dīn al-Rāzī claimed to prove the impossibility of infinite regress through the contingency argument is not valid. As al-Ṭūsī responded to al-Kātibī’s objections, a debate consisting of three letters from each side emerged between them. At the end of the debate, al-Kātibī found al-Ṭūsī’s explanations reasonable, and he admitted that they were correct. However, the parties did not mention the agreed version of the argument at the end of the debate. For this reason, I added this agreed argument at the end of this study in accordance with the parties’ declarations. The purpose of the present study is to analyse this debate in its natural order and to eliminate technical ambiguities it involves, defending Avicenna’s, al-Rāzī’s, and al-Ṭūsī’s philosophical position in the contingency argument about proving the impossibility of infinite regress through the argument. On the other hand, this debate is an epitome of the classical debate tradition. It is also significant in the sense that it reveals one of the best examples of the interdisciplinary discussion between kalām and philosophical schools, and the application of classical logic to theoretical disciplines. As a result of our analyses of the debate, we have concluded that the objections brought by al-Kātibī against the contingency argument in parallel with the conclusion of the debate accepted by the parties, maintain the contingency argument. According to this conclusion, the contingency argument is a proof which invalidates infinite regress while proving the existence of the Necessary Being.

Kritik Argumen Kosmologis Al-Ghazali terhadap Konsep Penciptaan Alam menurut Stephen Hawking

In the existence of God, the cosmological argument rests on the novelty aspect of nature. Although the big bang theory supports the assumption that nature has a beginning, according to Stephen Hawking, nature can begin independently without God's intervention. The purpose of this research is to show the failure of the concept of the creation of the universe according to Stephen Hawking through Al-Ghazali's cosmological argument. The problem formulations that need to be answered are: (1) what is Stephen Hawking's view on the big bang theory, leading him to conclude that the universe could have been created independently?; and (2) how is the construction of Al-Ghazali's cosmological argument relevant to criticize this view? The approach in this research is a research model on scientific theory. With the material object in the form of the concept of the creation of the universe according to Stephen Hawking which is reviewed through the formal object of Al-Ghazali's cosmological argument. This research results in conclusions. First, Stephen Hawking's view of the big bang theory based on scientific determinism has consequences for deism and atheism. Second, the construction of Al-Ghazali's cosmological argument is relevant based on his criticism of the emanation theory which has identical consequences with Stephen Hawking's scientific determinism view. The critique shows that it is impossible for the universe to be created out of nothing independently, because the creation of the universe at a certain time requires the existence of a principle of determination and the determinant factor also requires a willing personal agent, namely God. Another implication of this argument is that God has absolute power and freedom, both to create the universe or not and to intervene in its course.

Perdebatan Realisme-Antirealisme dalam Filsafat Agama Kontemporer

This article starts from the ontological problem in the discourse on the philosophy of religion, namely between the realist and anti-realist poles. The two are differentiated from the way of understanding the world, where realists believe that there is a world that is independent of mind and consciousness (mind-independent world) while anti-realists believe that the world, including perspectives on it, is completely dependent on the intentionality of the subject, so it is only a construction of mind and consciousness. Regarding religion, for realists, religion and its substance truly refer to objective reality, while anti-realists believe that religion is fictitious because it is only a construction of the mind and consciousness, not referring to objective reality. This debate also implies a disagreement between theism and atheism, especially in the context of the ontological status of religion and the epistemic status of religion. This article wants to explain that a believer is definitely a realist. This realist attitude is confirmed through an ontological commitment to the existence of God. However, the semantic construction of divinity is in the domain of mind and consciousness. The object of representation exists in a world independent of the mind, while the content of the representation exists within the influence and determination of the mind. This has consequences for the subject's plurality of meanings of the world. Regarding the theism-atheism dialogue pattern, this article offers a more analytical dialogue pattern, namely dialogue that is not theologically centric. This means that the debate is more directed at how to talk about God, not just about God's existence.

Prespektif Filsafat Kristen Tentang Eksistensi Allah

The existence of God is something that humans have always questioned. Humans rely on reason and knowledge to find out about the existence of God, even though humans have never found certainty about the existence of God. So various human assumptions about God arose, that God never existed, and some people denied and denied the existence of God. Even though humans engage in various studies, it is impossible for humans to fully understand and know the existence of God, because God is transcendent and unlimited, while humans are immanent or limited. Therefore, in writing this article, the author looked at it from a philosophical perspective based on Christian faith to answer several questions: Is it true that God does not exist? Is God just a human imagination? Many people, especially certain groups who do not believe in the existence of God, think that anyone who believes in the existence of God is a fool. This article discusses theological concepts and Christian philosophical thought, using arguments used to prove the inseparable existence of God from the perspective of Christian faith. Philosophy has long been a means of understanding and exploring the existence of God in various Christian traditions. The author presents several philosophical arguments used by Christian theologians to support belief in the existence of God, and also discusses the contribution of thought leadership of Christian philosophers in forming views on the existence of God. From a philosophical perspective, this article offers a deeper understanding of how the Christian faith views the existence of God and how philosophy can play a role in strengthening those beliefs. Finally, this article provides an overview of how to study philosophy to understand and reflect on the existence of God, especially within the framework of Christianity.

Urgensi Sila Pertama Pancasila Dalam Perkembangan Teknologi

This research was conducted with the aim of determining the urgency of the first principle of Pancasila in technological developement in the current era of increasingly rapid globalization. This research method is to use a descriptive qualitative method with a literature study approach. The results of this reseacrh show that the first principles of Pancasila is very important yo implement in the curret technological era because many people are increasingly turning to the existence of God and think that technology has more influence and impact on their lives and also so that people maintain positive ethics and behavior in carrying out their daily activities. In conclusion, the Indonesian government must always socialize the importance of the first principle of Pancasila to be applied to society, so that there is no erosion of ethics and the rise of negative actions in society.

ARGUMENTS REGARDING THE EXISTENCE OF GOD IN THE WORK MONOLOGION

Throughout the history of philosophical thought, both theologians and philosophers have tried to bring arguments in favor of the existence but also of the essence of God. Anselm of Canterbury uses the rational approach to prove God's existence in both the Monologion1 and the Proslogion2 . The work Monologion or on the divine essence represents a landmark for the rational demonstration of the existence and essence of God, through the degrees of perfection of the divine being. Instead, in the work Proslogion his approach is a rational one (a priori) and logically argues the existence of God. In the work Proslogion, Anslem recalls that his first work is an unsuccessful attempt, by weaving several arguments, concatentione multorum argumentorum to demonstrate the reason of faith3 , and what can be observed is the similar way (almost synoptic), in which he begins his and the following works, both in the Proslogion and in Why God became man

Why Am I an Atheist?

This article sheds light on a neglected episode in the scholarship on Egypt's intellectual life in the interwar period, as well as on the Arab renaissance (Nahda) and its intensive preoccupation with the triangle of religion, science, and secularism. The discussion focuses on a provocative manifesto published in 1937 by an Egyptian writer Ismaʿil Ahmad Adham, which called for a godless universe. Adham's challenge to established religions is framed within a broader historical and intellectual context. It raises the following questions: How unique is Adham's atheism in the Egyptian and Arab writings of his time? What can we learn from the public discussions of his views about Egyptian civil culture in the 1930s and its commitment to a democratic ethos? Addressing these questions from a comparative perspective in both Islamic and European history may contribute much to the understanding of Arab debates about the existence of God.

Kant and the Moral Need to Limit Theoretical Reason: An Expansion of Hare's Concept of Rational Instability

Why does Kant reject atheism in such strong terms despite his denial of the traditional proofs for the existence of God? I take the position that the question of atheism and the problem it entails are not a side issue but the recurring portrait of a figure that haunts Kant not just in the Religion, but throughout his critical philosophy. I seek to expand what Kant criticizes in atheism or, more accurately, to identify atheism as part of a collection of positions that Kant rejects on grounds of what John Hare calls “rational instability,” which is ultimately a moral-rational instability. This includes also certain forms of theism and theological beliefs. I claim that Kant's agenda is to construct a world view in which genuine moral behaviour is possible by preserving the world as a moral space in which individuals are free to be moral, and that the target of his metaphysical criticism is those who over-explain the world so as to deny the possibility of a meaningful self-consciousness of agency.

The Position of Revelation in the Clamp of Deism and Shirk

Deists do not accept the idea of God's intervention in the world, but they argue that reason has infinite authority. Those who adopt the idea of deism adopt the idea that God did not intervene in the world after the first creation. Since revelation, religion, and prophethood are regarded as God's intervention in the world, prophethood in particular is considered impossible in terms of its possibility and necessity. It is known that there is an Indian belief group called Berāhime, which adopts ideas in the same vein as the idea of deism. The followers of this belief objected to the idea of prophethood from a rational point of view. According to them, if there was such a thing as prophethood, God would have created this idea in the minds. In addition, according to the Berāhime, reason and revelation are in contradiction, and worship is absurd and meaningless. On the other hand, there is no aspect of the concept of the miracle that looks at the truth. When we look at the specific characteristics of these two schools, it is understood that both of them are fed from the same source. The human model that these and similar schools of thought want to build desires a lifestyle that has nothing to do with worship and in which God does not control and question them. This lifestyle undoubtedly brings to mind the pre-Islamic "Jahiliyya Period" understanding of shirk. Because the polytheists also believed in the existence of Allah and recognized Him as a holy and supreme Creator. The fact that a community that believes in Allah rejects or objects to institutions such as prophets and revelation is important in terms of the subject under consideration. The polytheists, while believing in God, wished that God would not interfere with them, especially in matters such as worship. This shows that the polytheists adopted a deistic lifestyle whether they realized it or not. In our opinion, there is a parallelism between the idea of Deism and the idea of shirk. The dangers of the idea of Deism, which attracts the attention of some people today, reveal the importance of the subject. The aim of this study is to show that Deism and Berāhimah serve similar purposes and ultimately encourage people to live a largely worldly life of shirk.

Allah Yang Menderita sebagai Kekuatan Menghadapi Penderitaan

This paper describes the suffering God as strength in facing suffering. This research departs from the philosophical-theological issues about evil and suffering in relation to the existence of God; If God exists why is there evil and suffering? Philosophy by using pure reason tries to keep looking for answers to the problem and the final answer is that there is no satisfactory answer. Whereas theology, based on revelation and with the help of reason, provides the final answer that closes the entire series of questions, namely that evil and suffering are mysteries. Humans will not get a definite answer to this problem, but one thing that is certain is that humans experience evil and suffering in the world. Therefore, there are two main problems involved in this research. First, what is the philosophical-theological view of the existence of God in relation to the phenomenon of evil and human suffering? Second, what is the Christian response to human suffering in light of the event of God suffering? This study uses a qualitative method with a doctrinal approach. This research more or less refers to the Encyclical Salvifici Doloris from John Paul II, the Encyclical Spe Salvi from Benedict XVI, and the book Iman Katolik: Buku Informasi dan Referensi from the Indonesian Bishops' Conference. This research found two things, first, Christ's suffering on the cross is proof of God's existence. Second, the God who suffers is strength in the face of suffering.

The Dialectical Foundations of the Natural Law in Aquinas’s De Ente et Essentia

Recent scholarship has called into question Thomas Aquinas’s teaching on politics, specifically focusing on the foundations of his teaching on natural law. While some scholars have contended that natural law relies on the assumption that a god with creative agency exists, others have contended that the very method through which Aquinas argues is misguided. These latter scholars contend that dialectic rather than demonstration must be the first inroad to studying politics, since only the theologian begins the study of politics with demonstrative proofs. By reexamining the roots of Aquinas’s arguments for God, this study challenges both the claims that natural law simply assumes the existence of a creative God and that the foundations of natural law are incompatible or wholly separate from a dialectic.