Total Posts:1|Showing Posts:1-1
Jump to topic:

Huff and puff with all your might.

The_Fool_on_the_hill
Posts: 6,071
Add as Friend
Challenge to a Debate
Send a Message
3/8/2012 12:45:33 AM
Posted: 4 years ago
It is now generally admitted, at any rate by philosophers, that the existence of a being having the attributes which define the god of any non-animistic religion cannot be demonstratively proved. To see that this is so, we have only to ask ourselves what are the premises from which the existence of such a god could be deduced. If the conclusion that a god exists is to be demonstratively certain, then these premises must be certain; for, as the conclusion of a deductive argument is already contained in the premises, any uncertainty there may be about the truth of the premises is necessarily shared by it. But we know that no empirical proposition can ever be anything more than probable. It is only a priori propositions that are logically certain. But we cannot deduce the existence of a god from an a priori proposition. For we know that the reason why a priori propositions are certain is that they are tautologies. And from a set of tautologies nothing but a further tautology can be validly deduced. It follows that there is no possibility of demonstrating the existence of a god. What is not so generally recognised is that there can be no way of proving that the existence of a god, such as the God of Christianity, is even probable. Yet this also is easily shown. For if the existence of such a god were probable, then the proposition that he existed would be an empirical hypothesis. And in that case it would be possible to deduce from it, and other empirical hypotheses, certain experiential propositions which were not deducible from those other hypotheses alone. But in fact this is not possible. It is sometimes claimed, indeed, that the existence of a certain sort of regularity in nature constitutes sufficient evidence for the existence of a god. But if the sentence "God exists" entails no more than that certain types of phenomena occur in certain sequences, then to assert the existence of a god will be simply equivalent to asserting that there is the requisite regularity in nature; and no religious man would admit that this was all he intended to assert in asserting the existence of a god. He would say that in talking about God, he was talking about a transcendent being who might be known through certain empirical manifestations, but certainly could not be defined in terms of those manifestations.
Secondly existence is not a thing in itself but rather something exist because it has a form of existence. For let's say I have two fifty dollar bills in my hand, yet only one has the property of existence. It has no bearing on the fact that I have a total of 100 dollars in my hand, to say its existing is superfluous to the matter. They both exist because they have the properties of money (paper symbols). Existence is dependent on the form of properties; it is this forms which need to be demonstrated.
What IS is, and what IS is already there, regardless of what we think, accept, believe or not. The job of philosophy is simply the categorization of these forms.
If matter is neither created nor destroyed, there is not reason what so ever to think it was not always there. However we came about it is within the framework of the universe not outside it.
"The bud disappears when the blossom breaks through, and we might say that the former is refuted by the latter; in the same way when the fruit comes, the blossom may be explained to be a false form of the plant's existence, for the fruit appears as its true nature in place of the blossom. These stages are not merely differentiated; they supplant one another as being incompatible with one another." G. W. F. HEGEL