|Abstract||Cosmological arguments attempt to prove the existence of God by appeal to the necessity of a first cause. Schematically, a cosmological argument will thus appear as: (1) All contingent beings have a cause of existence. (2) There can be no infinite causal chains. (3) Therefore, there must be some non-contingent First Cause. Cosmological arguments come in two species, depending on their justification of the second premiss. Non-temporal cosmological arguments, such as those of Aristotle and Aquinas, view causation as requiring explanatory or conceptual priority, and thus insist that there can be no infinite regresses in such priority. Temporal cosmological arguments, also called kalam cosmological arguments due to their historical roots in Islamic kalam philosophers such as Abu Yusuf Ya'qub b. Ishaq al-Kindi and Abu Ali al-Hussain ibn Sina, view causation as requiring temporal priority, and thus insist that there can be no infinite temporal regresses.1 The kalam cosmological argument thus requires some supporting argument showing the incoherence of an infinite temporal regress of causally related events. William Lane Craig, in "The Finitude of the Past and the Existence of God"2, attempts to provide such an argument: (4) An actual infinite cannot exist. (5) An infinite temporal regress of events is an actual infinite. (6) Therefore an infinite temporal regress of events cannot exist. (9) I will not be concerned here with the general status of cosmological arguments, kalam or otherwise, or with contesting Craig's assumption that an infinite past would (unlike an infinite future) constitute a problematic actual infinity. I am rather concerned with Craig's general working principle, embodied in (4) above, that actual infinities are impossible. Craig, of course, is not alone in denying the possibility of the actually infinite. Resistance to such infinities is at least as old as Aristotle (Physics 3.5.204b1 – 206a8), and, as Craig rightly points out, persists through much of modern (i.e., post-scholastic, pre-twentieth-century) philosophy..|
|Keywords||No keywords specified (fix it)|
|Through your library||Only published papers are available at libraries|
Similar books and articles
Graham Oppy (2002). Arguing About The Kalam Cosmological Argument. Philo 5 (1):34-61.
Kevin Davey & Mark Lippelmann (2007). Closed Systems, Explanations, and the Cosmological Argument. International Journal for Philosophy of Religion 62 (2):89 - 101.
William Lane Craig (2006). J. Howard Sobel on the Kalam Cosmological Argument. Canadian Journal of Philosophy 36 (4):565-84.
John Taylor (1997). Kalam: A Swift Argument From Origins to First Cause? Religious Studies 33 (2):167-179.
William Lane Craig (2010). Taking Tense Seriously in Differentiating Past and Future. Faith and Philosophy 27 (4):451-456.
Wes Morriston (2002). Craig on the Actual Infinite. Religious Studies 38 (2):147-166.
Wes Morriston (2010). Beginningless Past, Endless Future, and the Actual Infinite. Faith and Philosophy 27 (4):439-450.
J. P. Moreland (2003). A Response to a Platonistic and to a Set-Theoretic Objection to the Kalam Cosmological Argument. Religious Studies 39 (4):373-390.
Eric Sotnak (1999). The Kalam Cosmological Argument and the Possibility of an Actually Infinite Future. Philo 2 (2):41-52.
Paul Kabay (2005). An Infinite Temporal Regress is Compatible with the Doctrine of Creatio Originans. International Journal for Philosophy of Religion 57 (2):123 - 138.
Added to index2009-01-28
Total downloads103 ( #5,768 of 548,984 )
Recent downloads (6 months)6 ( #12,292 of 548,984 )
How can I increase my downloads?