Saint Anselm’s Ontological Argument Analysis

Saint Anselm’s Ontological Argument Analysis Barbara Nalls Thesis: In this paper I will investigate Saint Anselm’s Ontological Argument in order to make an attempt at establishing some clear evidence to answer this question; Did Saint Anselm believe in GOD? Argument: Saint Anselm, Archbishop of Canterbury (1033-1109), is the creator of the ontological argument. Saint Anselm’s ontological argument is distinctive from other arguments that attempt to prove that it is the existence of God, the creator, and not just some abstract entity that is being defined. Saint Anselm’s argument reads as follows: In my opinion, while Saint Anselm was a deep thinker, he was even more so, in this case, a deeper writer. I believe the common reader should be able to see the soundness of an argument, so that they may be able toaccept or reject the writer’s position. I think the Ontological Argument of Saint Anselm is unclear because the writing style is confusing and it needs to be more understandable. Maybe a simpler script or updated version of Saint Anselm’s message would clarify his position to ordinary readers like me. Based on Cliffords comment It is never lawful to stifle a doubt, for either it can be honestly answered by means of the inquiry already made, or else it proves that the inquiry was not complete, 2(Encountering the Real,pg. 502). Speak of the devil! Saint Anselm does have a 2nd version of his Ontological Argument, and it states: With all that being said, this version of Saint Anselm’s argument is also about as clear as mud! However, by definition, God is a being than which none greater can be imagined, is now more properly put as follows: Objection(s): Along with his 1st Argument, Saint Anselm’s 2nd version of the Ontological Argument is also believed to have failed in its efforts to clearly state his position to his readers/audience, according to some of his peers. The following names are some of Saint Anselm’s peers along with the some other writers who sighted their objections to the clarity and understandability of his Ontological Argument. Monk, Gaunilo of Marmoutier, a contemporary of Saint Anselm, expressed an important criticism against Saint Anselm’s Ontological Argument. Monk Gaunilo states that Saint Anselm is basically defining things into existence. Monk Gaunilo remarks that he believes this practice is unacceptable. Monk Gaunilo thinks that by using Saint Anselm’s method of argument authors could simply employ such tactics in an attempt to argue and even confirm the existence of all sorts of non-existent things. Saint Thomas Aquinas (1224-1274) wrote that God’s existence is self-evident. Saint Thomas Aquinas believed that since many people have different thoughts of God, Saint Anselm’s Ontological Argument works only to sway those people who would define the idea of God the same way or have the same concepts of God. In Saint Thomas Aquinas’s view he believed, even if everyone had the same concept of God â€Å"it does not therefore follow that he understands what the word signifies exists actually, but only that it exists mentally.† In Saint Thomas Aquinas’ understanding he points out that when we try to connect the phrase â€Å"a being than which none greater can be imagined† with more familiar predictable concepts they don’t help us to get an in depth view of God. Immanuel Kant (1724-1804) directs his famous objection at the third premise of Saint Anselm’s Ontological Argument. This is where Saint Anselm makes the claim that a being that exists as an idea in someone’s mind as well as in reality, is greater than if that being exists only as an idea in just their mind alone. Based on Saint Anselm’s premise number three, existence is what’s understood to be a great-making property or, as sometimes referred to, a perfection. Premise three thus explains that (a) existence is a property; and (b) to characterize existence makes a thing better, if all things are equal, than it would have been otherwise. Immanuel Kant rejects premise three on the ground that, as a purely formal matter, existence does not function as a predicate. While Kant’s criticism is phrased a bit obscurely in terms of thelogicof predicates and copulas, it also makes a conceivable metaphysical point. Existence is not a property like the way that b eing red is a property of an apple. Instead existence is a precondition for the exemplification of things in the sense that, it is not possible for a non-existent thing to exemplify any properties because there is nothing that such a property can stick itself to. Nothing has no qualities whatsoever. To say thatxexemplifies or instantiates a propertyPis hence to presuppose thatxexists. So, with this line of reasoning, existence isn’t a great-making property because it is not a property at all; it is rather a metaphysically necessary condition for the instantiation of any properties. Okay, Immanuel Kant also writes like Saint Anselm, way too deep for the poor little old average readers like me! Responses(s): In response to Saint Anselm’s Ontological Argument, other writers have made modal versions to express their thoughts about his ontological argument, below are two of those responses. The first response to Saint Anselm’s Ontological Argument comes from: (â€Å"Anselm’s Ontological Argument,†Philosophical Review, vol.69, no.1 (1960), 41-62 by Norman Malcolm). According to Malcolm’s view, the existence of an unlimited being is said to be either rationally necessary or logically not possible. Norman Malcolm’s argument for this claim is either that an unlimited being exists or that an unlimited being does not exist; by his logic there are no other possibilities. Reducing Malcom’s argument to its basic elements it would read as follows: The next response to Saint Anselm’s Ontological Argument is from Alvin Plantinga, (God, Freedom, and Evil(New York: Harper and Row, 1974). Plantinga complains that Saint Anselm’s argument is remarkably unconvincing if not downright irritating; he says that it looks too much like a parlor puzzle or some kind of word magic riddle. Not surprisingly, Alvin Plantinga shares my feelings about Saint Anselm’s writings. Finally, here is my response to Saint Anselm’s Ontological Argument. In just my lowly opinion, I think a person who writes in riddles is not out to teach as much as they are out to prove how smart they are. God does not need our help to show his existence, we need His help to see that He exists. This to me is like a child trying to prove they have parents, the process is self-evident. I am, so they are! Conclusion: Per Anselm A being thatnecessarilyexists in reality is greater than a being that does notnecessarilyexist. Thus, by definition, if God exists as an idea in the mind but does not necessarily exist in reality, then we can imagine something that is greater than God. But we cannot imagine something that is greater than God. Thus, if God exists in the mind as an idea, then God necessarily exists in reality. God exists in the mind as an idea. Therefore, God necessarily exists in reality.† In reaction to the above riddle, I investigated several sources to establish clear evidence to answer the question, â€Å"Did Saint Anselm believe in GOD?† My findings were; Saint Anselm wrote, in his 1st version of his ontological argument â€Å"†¦ there is no doubt that there exists a being, than which nothing greater can be conceived, and it exists both in the understanding and in reality.† 1(Anselm, http://www.iep.utm.edu/ont-arg/). In the 2nd version of his Ontological Argument Saint Anselm states: â€Å"God is that, than which nothing greater can be conceived.†¦ And [God] assuredly exists so truly, that it cannot be conceived not to exist†¦ There is, then, so truly a being than which nothing greater can be conceived to exist, that it cannot even be conceived not to exist; and this being thou art, O Lord, our God.† So the answer is YES, Anselm believed that God does exist. Citations: 1(Anselm, http://www.iep.utm.edu/ont-arg/) 2(Encountering the Real,pg. 502) 3(Malcolm, Norman, â€Å"Anselm’s Ontological Argument,†Philosophical Review, vol. 69, no. 1 (1960), 41-62) 4(Plantinga, Alvin,God, Freedom, and Evil(New York: Harper and Row, 1974) Bibliography: Anselm, St.,Anselm’s Basic Writings, translated by S.W. Deane, 2ndEd. (La Salle, IL: Open Court Publishing Co., 1962) Anselm: Ontological Argument for God’s Existence, http://www.iep.utm.edu/ont-arg/ Davenport, Ronald. Saintleo, Modules 1- 4 Lecture Notes. Aquinas, Thomas, St.,Summa Theologica(1a Q2), â€Å"Whether the Existence of God is Self- Evident (Thomas More Publishing, 1981) Kant, Immanuel,Critique of Pure Reason, translated by J.M.D. Meiklejohn (New York: Colonial Press, 1900) Malcolm, Norman, â€Å"Anselm’s Ontological Argument,†Philosophical Review, vol. 69, no. 1 (1960), 41-62 Plantinga, Alvin,God, Freedom, and Evil(New York: Harper and Row, 1974) Saint Leo University. Encountering the Real. 2013 ed. New York: Cengage Custom. Print

History according to the Male Historian Essay

Gender plays a very important role in the definition of history. Male historians are often presented as scientific thinkers. But the truth is that they merely perpetuate religious, ethnocentric or class-based versions of the past under the guise of neutrality. Female historians, on the other hand, are usually dismissed as propagators of amateur or irrelevant historical accounts. This observation most likely stemmed from their preference to study domains such as the lives of queens and other accomplished women, as well as manners, mores and everyday life. The accounts of Marco Polo and Ibn Khaldun are two evidences of history’s male-oriented nature. Their versions hail men and or patriarchal values as the agents of change in a given society. Such a pro-male stance is no longer surprising – history as a discipline has traditionally been regarded as a male preserve. Apart from the proliferation of male historians, focus is given on men and male-dominated spheres such as war, politics and industry. Inside the Middle Kingdom Marco Polo was a Christian Venetian merchant who traveled to and lived in Yuan China from 1271 to 1292. His accounts of his travels and experiences in China offered Europeans a firsthand view of Asian lands, turning him into one of the most famous Western medieval travelers. Furthermore, the works of Marco Polo aroused fascination with Asian trade. Traders and cartographers used these as a guide to be able to come up with their own routes to the East. Marco Polo, however, grossly misunderstood several aspects of life in Yuan China. For one, he conjured a very paternalistic image of Mongol ruler Kublai Khan. In addition, Marco Polo came up with a superficial description of the city of Kin-sai. His observations on the way of life of the city’s inhabitants clearly lacked further analysis, if not overly romanticized. The Grand Khan Marco Polo regarded Kublai Khan as a benevolent leader who brought prosperity and stability to Yuan China. The city of Kanbalu (present-day Beijing), for instance, possessed an opulence which â€Å"(was) greater than the mind can comprehend. † Its dwellers lived in handsome houses and stately buildings in the suburbs. The capital, meanwhile, was groaning with merchandise. At least a thousand pack-horses would go there everyday to unload raw silk, which would then be used to manufacture market items such as gold tissues and silk cloth. Kublai Khan lived even more luxuriously than his subjects in Kanbalu. Marco Polo wrote of an instance in which Khan threw a feast which lasted for three days. Merchants and other important personalities attended this banquet in the hopes of securing Khan’s favor for their respective endeavors. The guests were treated to a fare which included overflowing amounts of game animals, raisins, fish, fruits and Greek partridges, as well as wine and horse and camel milk. As they ate and drank, Khan’s acrobats entertained them with juggling acts, magic tricks and amazing feats of contortion. Kin-sai: A Cautionary Tale Marco Polo described Kin-sai as a â€Å"noble and magnificent city. † Its facilities – extensive streets and canals, spacious marketplaces, numerous bridges – rendered it a modern veneer for the standards of its time. Kin-sai’s markets sold a wide variety of goods, including meats, fruits, fishes, herbs, spices, drugs, trinkets and pearls. These bazaars are constantly full due to the city’s capacious stone warehouses, which are frequented by merchants from India and other countries. Marco Polo attributed Kin-sai’s prosperity to the rule of Khan. The former described the city’s previous ruler as a morally decadent individual who preferred hunting and orgies over administering to the needs of his people. His negligence of his duties reared its ugly head when the Khan was easily able to conquer Kin-sai. Marco Polo then concluded that Khan brought peace and stability to Kin-sai by controlling the licentiousness of its citizenry. Behind the Myth. What Marco Polo did not know was that the Chinese people resented the existence of the Yuan Dynasty primarily because of its Mongolian origin. Furthermore, the Yuan Dynasty marginalized the Han Chinese in the latter’s own country. Only Mongols and other foreigners were allowed to assume government positions. Neither was the Han Chinese permitted to engage in external trade and or learn other languages. While Marco Polo’s account of Kin-sai was merely a romantic tableau, its realistic descriptions of Yuan China can be interpreted in two ways. The tragic end of the city’s former ruler is a possible warning against excessive indulgence in worldly pleasures. It must be noted that during Marco Polo’s time, the nobles of the West were notorious for living lavish lifestyles while the commoners starved. He is therefore warning Western monarchs that they will share the same fate with the former ruler of Kin-sai if they don’t mend their ways. Another probable construal is that Kin-sai is a reflection of what the West really intends to do with China. Marco Polo’s focus on the city’s courtesans and the promiscuous way of life of its former ruler can be a means of fetishizing the East. Portraying China as an exotic location can increase Western expeditions to the country both for trade and for converting more people to Christianity. But what Marco Polo probably did not understand was that in Kin-sai, the practice of polygamy was considered acceptable. In ancient societies, polygamy was used as a means of replenishing the population after it has been reduced by wars and other calamities. From the Desert to the Desert Ibn Khaldun was a North African statesman, scholar and historian who traveled to various parts of the Arab world. In his journeys, he was able to make observations on the geopolitical climate during his period. These observations eventually became the basis for his ideas in the fields of historiography, sociology and economics. The Muqaddimah was the compilation of these concepts. Although The Muqaddimah was actually a reflection on 14th-century Arab politics, it has striking parallelisms with modern-day Arab geopolitics. For one, self-reliance is seen as more desirable than the unity and conformity being espoused by an established dynasty. Furthermore, luxury and interaction with strangers (foreigners) are regarded as the causes of corruption. The strong emphasis of The Muqaddimah on independence which already borders on isolationism was probably intended to make it more appealing to male than female audiences. The Bedouins In The Muqaddimah, Ibn Khaldun began his discussion on human civilization by describing Bedouin life. He believed that the Bedouins are the models of strength and self-reliance, as they focus â€Å"only (in) the necessities of life and not (in) luxuries or anything, causing, or calling for, desires and pleasures. † Furthermore, the Bedouins live according to the principle of asabiya (â€Å"group feeling†). Asabiya refers to a higher form of unity – it espouses â€Å"the cohesive force of the group (which seeks) power through conquest. † The Dynasty Ibn Khaldun was quick to clarify that the dynasty was not without asabiya – royal authority cannot be established and function without the group (society). But he also pointed out that the asabiya being practiced by the dynasty was a weaker form of the principle. This was because most dynasties were based in the city – a venue of luxury products and a thriving intellectual life, as well as specialization and diversification of labor. For a dynasty to thrive in the city, the army must shoulder the expenses of the royal family. Doing so, in turn, means greater taxes from the commoners. Another detrimental effect of luxury is interaction with foreigners – people during Ibn Khaldun’s time were able to obtain luxury items only from foreign merchants. Interrelating with outsiders would result in the inhabitants of the city acquiring values that contrast sharply against asabiya. It would come to a point that succeeding generations would have already forgotten the Bedouin values of independence and resilience – values on which a dynasty is supposed to be based. When that time comes, the dynasty would start to break down. Behind the Myth. Ibn Khaldun overly romanticized the Bedouins. While it is true that the latter is strong and independent, it is because it has to acquire these traits in order to survive. The Bedouins are a nomadic tribe that roams the deserts of the Middle East. Given the scarcity of resources in the desert, they have to be hardy in order to last. These traits of the Bedouins, however, are not without negative effects. In order to compete with scarce resources, Bedouin tribes constantly wage war with one another. In addition, they observe the practice of burying female infants in the sand. Because females ultimately leave their families to get married, the Bedouins consider feeding and rearing them a waste of already scarce resources. In sharp contrast, inhabitants of the city do not have to worry as much when it comes to their daily sustenance. Thus, they have more time to pursue other endeavors, such as education, arts and the sciences. The influx of new ideas may have also prompted them to change social institutions and or policies that they consider to be obsolete and or inefficient. Indeed, The Muqaddimah shows the enduring conflict between the patriarchal values of conformity and permanence and change and modernity. Conclusion Historical accounts of male historians are scientific only in the sense that they relieve the past in terms of religious, ethnocentric or class-based ways of thinking. Consequently, they end up misrepresenting certain ideas and or romanticize concepts that are actually detrimental to society to begin with. Marco Polo, for instance, portrayed Kublai Khan as a ruler which brought peace and stability to China. But the truth was that the Yuan Dynasty was an imperialist rule – it expanded itself by invading China and marginalizing the Han Chinese. Ibn Khaldun, meanwhile, adhered strongly to the Bedouin values of hardiness and self-reliance. But these values could likewise promote conformity and absolutist thinking, which, in turn, could result in groups which view violence as the only way to attain their objectives. When female historians write about the lives of queens, manners and everyday life, it is not because they want to come up with irrelevant accounts of the past.Rather, they simply want to show how seemingly unimportant persons, events and or ideas are the ones that make a bigger impact on society as a whole. References Barnes and Noble. (2009). The Travels of Marco Polo: Forewords & Introductions. Retrieved January 30, 2009, from http://search. barnesandnoble. com/The-Travels-of- Marco-Polo/Marco-Polo/e/9780760765890 Chowdhry, S. DinarStandard. (2006, October 4). Ibn Khaldun’s Philosophy of Management and Work – Excerpts from the Muqaddimah. Retrieved January 30, 2009, from http://dinarstandard. com/management/IbnKhaldun_Mgmt100206. htm Lach, D. F. (1994). Asia in the Making of Europe. Chicago: University of Chicago Press. MNSU. edu. (n. d. ). Yuan Dynasty. Retrieved January 29, 2009, from http://www. mnsu. edu/emuseum/prehistory/china/later_imperial_china/yuan. html On Distance. (2006, October 16). The Desert and the City. Retrieved January 30, 2009, from http://woodeneyes. wordpress. com/category/ibn-khaldun/ Polo, M. (1997). The Travels of Marco Polo (Benjamin Colbert, Trans. ). Wordsworth: Wade UK. (n. d. ). Smith, B. G. (1998). The Gender of History: Men, Women and Historical Practice. Cambridge: Harvard University Press.

The Nature Of Zoos And Aquariums - 1445 Words

Nature is a beautiful aspect of life because it makes up the world around us. As time passes by, it seems as if the environment that surrounds human life is slowly deteriorating because of the way society treats the world. Damaging the beauty surrounding mankind only shows that one wants to succeed at the expense of others. Rather than savoring what is around them, humankind exploits nature’s riches for its own personal gains; thus, the exploitation of nature, in general, leads individuals to be egocentric and only do what is beneficial for them. Society directly takes advantage of animals through the means of entertainment. Zoos and aquariums have become one of the most popular attractions to see animals in their â€Å"habitats.† According to Stephen Coan, the president and chief executive of Sea Research Foundation, zoos and aquariums were created â€Å"mostly with the intention of helping to revitalize downtowns, coastal areas or waterfront districts† (The Fu ture of Zoos). These attractions resemble a prison to animals because they are isolated from their natural habitat, and they do not have the necessary space to freely explore. Wild animals are not meant to be under human care and displayed as a form of entertainment. Animals should be free to roam around their land and not be subject to encaging. Over the past years, SeaWorld has been highly criticized over the mistreatment of their marine animals. The killer whales they capture are conditioned to perform a certain way forShow MoreRelatedEssay on Animal Conservation and Enrichment in Zoos1546 Words   |  7 PagesZoos have always reflected the curiosity and intrigue of humankind toward the animal kingdom. 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Essay on Ian Wilmut and the Cloning of Dolly - 4070 Words

Ian Wilmut and the Cloning of Dolly Definitions of creativity vary based on different people’s interpretations, yet most people agree that creative individuals produce new ideas that can completely change or invent a domain. According to Howard Gardner, creativity is not limited to a single domain, but is unique for all seven domains. Creativity is based on three core elements: the relationship between the child and the master, the relationship between an individual and the work in which he/she is engaged, and the relationship between the individual and others, such as family and friends (Gardner, 9). I believe that Ian Wilmut is a creative master in the logical mathematical domain because in July 1996, he completely changed his†¦show more content†¦Ã¢â‚¬Å"To get a cell from an adult mammal to behave like a cell from a developing embryo had long since been abandoned at major centers of scientific research† (Healy, 176). The doubt of others didn’t sway Wilmut’s ideas. He used a m ethod called somatic cell nuclear transfer cloning in order to produce Dolly. This same technique has now been used for application of human stem cells to generate differentiated tissues (and this same technique could also be used to clone a human from an adult cell). Click on this animation on somatic cell nuclear transfer. Wilmut first took a nucleus from the mammary cells of a dead six-year-old Finn Dorset Sheep. He then substituted the nucleus for the nucleus of an egg from a different sheep- a Poll Dorset. Next, Wilmut implanted the egg into an ewe of a Scottish Blackface who became Dolly’s surrogate mother. Five months later, Dolly was born (Wills, 22). Wilmut used three different breeds of sheep so it would be apparent that Dolly’s genes did not come from her surrogate mother nor the egg donor, but from the six year old, Finn Dorset. In addition, in order to account for problems such as cells being in the wrong stage, or having the wrong set of genes tur ned on, or having cells that are too metabolically active, Wilmut starved the cells for several days. He then fused the starved cell with enucleated eggs. This made the DNA copying device in the cell to stop by â€Å"arresting the cell cycle and forcing the cells intoShow MoreRelatedCloning: The Story and Impact of Dolly the Sheep762 Words   |  3 PagesCloning: The Story and Impact of Dolly the Sheep Dolly the sheep is one of the biggest breakthroughs for cloning and scientific history. Dolly was the first sheep cloned which created with a replicated DNA. Dolly the Sheep was created by Ian Wilmut and scientists from the Roslin Institute of University of Edinburgh in Sweden. The name†Dolly† comes from the country star Dolly Parton . 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Cloning is becoming more credible and concrete idea ratherRead MoreEssay on Cloning: How Far Should We Go?627 Words   |  3 Pagesperspective on reproduction and added to our conscience a new element in the study of biology. On February 23, 1997, the world was introduced to Dolly, a 6-month-old lamb that was cloned from a single cell taken from the tissue of an adult donor. Ever since the birth of this sheep, a question that never before existed now lingers in the mind of many: should human cloning be a part of our society? Recently the ability to clone a human being has become a very realistic possibility. However, the issue ofRead MoreThe Moral Implications of Cloning2012 Words   |  9 PagesOutside the lab where the cloning had actually taken place, most of us thought it could never happen. Oh we would say that perhaps at some point in the distant future, cloning might become feasible through the use of sophisticated biotechnologies far beyond those available to us now. But what we really believed, deep in our hearts, was that this one biological feat we could never master. Dr. Lee M. Silver, 1997. On February 23, 1997, Doctor Ian Wilmut successfully cloned the worlds first mammalRead MoreCloning as Solution to Food Shortages and Needs for New Medicine1436 Words   |  6 Pagesthat there could ever be a solution to these issues. Cloning could be one of the many solutions to the problems that are afflicting the world as we know it. But that has many people wondering what exactly cloning is, and, more importantly why people do it. Knowing what cloning is, why people do it, and other opinions and feelings about cloning could help us solve these issues. To clone means to create a genetic copy of another organism. Cloning depends on there being two cells, one of a female’sRead MoreIs Cloning Be A Debate Of Morals And Human Privileges?1477 Words   |  6 PagesHuman cloning is unethical since it steps back from human identity. In addition, it brings emotional mental damage for the cloned kid and absolutely discards the basic biological gene selection. For the most part, not a single person can manage to ignore the procedure that is made in science today. Whereas scientific research, for instance grants us information and the procedure of being able to clone human beings, which is something nobody ever assumed could be possible. After watching the movie