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Ontological Argument of the Existence of

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Ontological Argument of the

According to Michael (1999), ontological existence refers to understanding at the existence of God through , which is a branch of metaphysics dealing with the nature of being. Ansem, the originator of the ontological version of the existence of God noted that the existence of God could be explained as an existence of a being so powerful that no other could be conceptualized (Michael, 1999). He conceived God as the greatest being and understood that God could not be compared to any other being. To him, God was a being that was infinitely powerful. The ontological view of the existence of God holds the view that at least there is a powerful being that exists in a way that no other has existed. According to him, even the fool would understand that there is a powerful being that exists even if he or she does not believe in god. This essay analyses the ontological version of the existence of

God in order to evaluate whether it is an accurate account of the existence of God.

Anselm's works were followed by philosopher René Descartes who had the same arguments that a powerful being exists that controls every other force of nature or otherwise.

For him, the existence of this powerful being was clear and distinct and a matter of certainty.

Gottfried Leibniz agreed with Descartes and argued that his idea of s powerful being that controlled the universe was supremely true and perfect. The views expressed by Anselm have received praise and criticism in equal measure with many theorists arguing that his idea of

God was accurately founded while other have suggested a more modal view of the idea of

God. Criticism has also been a major element of the ontological view includes the notion by

Gaunilo of Marmoutiers that the ontological view held a perfectionist view of the existence of

God. He compares it to perfect paradise that does not exist. He notes that a powerful being that is near perfect or perfect in itself was unrealistic. Despite the voices of dissent on the idea that there is a powerful being that controls the universe, the ontological view of God is still held in many quotas.

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There are foundational effects that the ontological views have had on the study of the nature of God. First, it has affected the in God as an all-powerful being. There is a commonly held view that God has control over the universe. Majority of the views are based on the basics of the ontological school of thought. According to Butner (2014), there is a power that controls the way the world is ordered and the nature of human interactions and natural events. There is no argument that such a power would be a supernatural being. The supernatural being can either be in charge of the fate of people or at least have a role to play in their fates. The creation stories and the nature that the world came to be because of deliberate action by a supernatural being that is in charge of everything that happens also hooves well into the ontological view. Some of the questions that have been asked are how the order of the world came to be as it is today (Butner, 2014). For many of the proponents of the ontological narrative, that is the proof that there exists a supernatural being who’s planning and executing created the world as it is today.

There has also been dissent to the effect that if God indeed exists as a supernatural being that cannot be controlled and controls everything, then the being should be able to control the narrative events that happen. The narrative has mainly been pushed by the existence of dissenting voices that believe that God does not exist among the atheists. Berque

(2019) notes that the dissenting views on God and the nature of God mainly create a feeling that God needs to be justified. There is also a feeling that God is a therefore a power that is beyond control. Gaunilo of Marmoutiers even argued that God cannot just exist because people believe He exists (Berque, 2019). He invited the idea of an island and noted that the island cannot exist merely because he it exists. There must be material proof of the existence of God.

Many of the critics of the ontological view of the existence of God do not argue with the fact that God exists. They challenge the foundations of the belief. They believe that God

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must exist but do not believe ion the foundations of the explanation of God as a being.

However, retracing the origin of the argument, there is a powerful being that controls the nature and order of the world. Otologists are merely trying to explain that this has to be a supernatural power. The power is beyond the comprehension of the people, which is the source of the continued arguments about whether this power really exists. even famously said, “...there is an evident absurdity in pretending to demonstrate a matter of fact, or to prove it by any arguments a priori. Nothing is demonstrable, unless the contrary implies a contradiction” (Aydin, 2017). This shows that there is a denial to the facts and while logic has been put in all the arguments, none of the critics offer an alternative. For example, if there is no God, then the critics do not help in understanding who or what orders the universe.

In conclusion, the ontological view of the existence of God is mainly concerned with the being of a supernatural power that orders and controls the world. It concerns with the fact that the world is and continues to be as it is because it is controlled by a supernatural force.

The views expressed help to understand that what everyone believes is the supernatural force is not the problem. The issue is that the force exists. This is the foundation that the ontology prove. The critics argue that there is a fault in the beliefs and that the beliefs try to explain a being that cannot be substantiated. However, they do not offer a viable alternative and neither do they explain the being of the world and its order.

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References

Aydin, N. (2017). Islamic vs conventional human development index: Empirical evidence

from ten muslim countries. International Journal of Social Economics, 44(12), 1562-

1583. doi:http://dx.doi.org/10.1108/IJSE-03-2016-0091

Berque, A. (2019). An enquiry into the ontological and logical foundations of sustainability:

Toward a conceptual integration of the interface ‘Nature/Humanity’. Global

Sustainability, 2 doi:http://dx.doi.org/10.1017/sus.2019.9

Berque, A. (2019). An enquiry into the ontological and logical foundations of sustainability:

Toward a conceptual integration of the interface ‘Nature/Humanity’. Global

Sustainability, 2 doi:http://dx.doi.org/10.1017/S2059479819000097

Butner, D. G., & Jr. (2014). Transformative models: Economic modeling, relational ontology,

and the image of god. Journal of Markets and Morality, 17(2)

Michael, A. G. (1999). The theological origins of modernity. Critical Review, 13(1), 1-30.

doi:http://dx.doi.org/10.1080/08913819908443520

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