Hegel And Kant On The Ontological Argument Essay

The first premise has some major issues if we refer back to our objections to the argument from essence. We came to the conclusion that

3. Out of all three arguments for the existence only one of them is based on an a priori knowledge and it is the Ontological Argument. This argument is based on the knowledge that God does

Philosophers have for long debated on the existence of a Supreme all powerful and all perfect God, Kant, and Anselm being among them. Where Anselm has supported the presence of God and all the attributes that regard to the Him, Kant has risen up with a counter argument. The interaction between the two, the philosophical objection raised by Kant, and what this means to the rest of mankind will be analyzed in this paper.

perfection, and therefore, if he were not to exist, there would have to be a higher form of

The Ontological Argument for the Existence of God The ontological argument is an a priori argument. The arguments attempt to prove God's existence from the meaning of the word God. The ontological argument was introduced by Anselm of Canterbury in his book Proslogion. Anselm's classical argument was based on two principals and the two most involved in this is St Anselm of Canterbury as previously mentioned and Rene Descartes.

One burning and enduring problem in philosophy to which we have given considerable examination is the question of the existence of God--the superlative being that philosophers have defined and dealt with for centuries. After reading the classic arguments of St. Anselm and St. Thomas Aquinas, the contentious assertions of Ernest Nagel, and the compelling eyewitness accounts of Julian of Norwich, I have been introduced to some of the most revered and referenced arguments for and against God's existence that have been put into text. All of them are well-thought and well-articulated arguments, but they have their holes. The question of God's true existence, therefore, is still not definitively answered and put to rest; the intensity of this

The ontological argument for God’s existence is a work of art resulting from philosophical argumentation. An ontological argument for the existence of God is one that attempts the method of a priori proof, which utilizes intuition and reason alone. The term a priori refers to deductive reasoning. Deductive reasoning is the type of reasoning that proceeds from general principles or premises to derive particular information. The argument works by examining the concept of God, and arguing that it implies the actual existence of God; that is, if we can conceive of God then God exists. However, this type of argument is often criticized as committing a bare assertion fallacy. The bare assertion fallacy is fallacy in formal logic where a premise

Anselm believed in a perfect being theology, and support for premise one resides within Anselm's Principle of God's Necessary Perfection (Marenbon 121). A being 'that which nothing greater can be conceived' is by definition the greatest being, or most perfect being, possible. He uses the idea that 'that which nothing greater can be conceived' exists in someone's mind as a starting point, and seeks to build upon this foundation to show that God necessarily exists in reality as well. If it could not be conceived in one's understanding, then as far as this argument is concerned, it couldn't be shown to exist in reality as well.

The Ontological argument is an a priori deductive argument. That is, an argument relating to being, that is independent of prior knowledge of the subject and with a conclusion you must accept IF one accepts the preceding premises. St. Anselm of Canterbury presents the Ontological

Most major arguments of God are rooted in the existence, or lack thereof. However there has been a continuous debate regarding the specific characteristics of God. In this debate, Charles Hartshorne, Alfred North Whitehead, and other the processed theologians oppose Anselm, Augustine, and other classic theologians. Although there are many points of disagreement, there are some characteristics for which both sides can agree upon. I will show one strong point of agreement and one strong point of opposition, and allow you the opportunity to decide for yourself how different, or similar, these two camps are.

Hegel’s critique of Kant’s philosophy is quite prevalent throughout the unfolding of Hegel’s own dialectical philosophy. Several of Hegel’s critiques of Kant’s work can especially be seen in one of his earlier works, “The Phenomenology of Spirit.” This is particularly established once Hegel begins to undertake the developing of Spirit within his Phenomenology. Here, Hegel makes several attacks on Kantian philosophy principles, and at some of the foundations of Kant’s use of pure reason in philosophy. There are several passages within the section where Hegel gives criticism of Kant’s work; critiques that strike at the very heart of what Hegel himself is trying to elucidate through his own dialectic, while discounting one of the greatest German philosophers.

According to Hegel, nothing man made is equal in beauty to God’s creation of nature. Hegel constructs an argument explaining, “Here the ordinary way of looking at things took easily to the notion that the human art-product ranked below the product of nature; for the work of art has no feeling in itself and is not through and through enlivened, but, regarded as an external object is dead; but we are accustomed to value the living higher than the dead.” (Hegel, 638). Hegel conveys how art products of humans are in lower beauty than nature itself. He describes how living things are of higher value than dead, art is not living thus, nature is of higher value. Humans are unable to create living things therefore, we make things without life which

I begin with the constructs of Anselm. The ontological, or a priori, argument was first expressed in 1070 by Anselm. He argued that because we have a notion of an all-perfect being "that than which nothing greater can be conceived" – It must be God. Anselm regarded God as a being one who enjoys all conceivable perfection. Yet if God "existed" only as an idea in our awareness, then God would be less perfect than if He in fact existed. Therefore God had to be greater than what our finite minds have ability to conceive so as not to contradict the definition of God.

The key to (i) is to be found in his insistence on the cognitive certainty of the following metaphysical thesis. Even if the phenomenal self is completely determined causally, the moral self is free because it is noumenal (see the Critique of Practical Reason 28-34, 43-52, 55-59, 100-106; hereafter Practical Reason). He claims that the noumenal self is a cause imminent in "experience" because it is an "efficient cause through Ideas" (50). In short, Kant rejects the formation of moral habits through repetition in order to protect radically the freedom of the moral agent from phenomenal and scientific determinism. The key to (ii) is Kant's rejection of Aristotle's following advice. Since the cognitive results of a kind of reasoning is determined by its subject matter, it is foolish to require of moral reasoning the certainty and precision one can expect

The existence of God is something that most people take for granted. In your upbringing you are taught that God is the most supreme being, the creator of all, infinite and eternal. Taking into account the type of society in which we live in and the fact that it is usually our parents who teach us about God, most people do not even question his existence. Many philosophers who believe in God have tried to prove his existence using many different types of argument. One of these arguments is the ontological argument. It was made famous by the 11th century philosopher Anselm. The ontological argument has three properties: 1. It is an a priori argument. 2. It treats existence as a property. 3. It is