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Re: The Cosmological Argument for God.

Hi Smith.

I would recommend you read the first three chapters (or at least chapter two) of The Logic of Causation, so you have a clear idea of the exact definitions of the determinations of causation. This would save both you and me much time:

Briefly put: take you concert/CD example. This specific orchestra's specific performance only plays once. If they stop playing today, you do not hear them. They might play another day, however. Or another orchestra might play the same piece. Or there might be a CD, or another. All these factors have to be clarified. What are you referring to specifically? Is it this orchestra, this day, this piece of music, this performance of it? When you pinpoint just what you refer to, then you can discuss causal issues.

It seems from what you said that by "essential cause" you mean "necessary cause", i.e. a sine qua non. C is a necessary cause of E, if and only if "if not C, then not E" is true (plus other conditions, see above link). If this is not quite true, i.e. if the absence of C (precisely pinpointed, to repeat) in certain circumstances does not imply the absence of E, then what you have at best is a "contingent cause". Perhaps the latter is what you mean by "accidental cause".

As regards God. The idea of God as generating and sustaining the world every moment is found in Judaism and in Islam, and I assume also in Christian doctrines. Many issues arise in this regard.

The Aristotelian idea of the First Cause (or Prime Mover or Unmoved Mover) seems to suggest that God created the rest of the world, apparently in the way of an efficient cause or final cause; this idea was apparently the basis of Thomist views on the subject. The Occasionalism of Al Ghazali considers God as constantly willing all events in the universe; when effect follows cause it is not mechanical but because God willed it. Spinoza has God causing the universe in a purely mechanical manner, apparently. The traditional Jewish idea of creation is, as I said before, an initial act of will by God, followed by a mechanical unfolding for inanimate matter and a certain amount of personal responsibility (freewill) for humans. In the latter case, God is involved daily only insofar as He does not choose to stop the universe, and insofar as He may choose to make miracles (i.e. special events outside the normal course of events).

Where does your comment stand? You seem closest to the Muslim idea (al Ghazali). In reply, I would say that the Jewish idea, as above described, would seem the most credible to me. God got the ball rolling; inanimate nature rolls on; human (and animal) nature has some degree of freedom, due to being endowed, like God, with powers of Will; God could stop the whole thing anytime, and has the power to intervene anytime if he so wishes (which He rarely does, at least not a a public manner). This view comprises aspects of all the other views, but not taking any of them to extremes.

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