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Linusthe2nd
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Correct. Linus2ndBut it has moved from potentiality to actuality. And thta, Paddy is the standard (Thomistic) definition of change.
Correct. Linus2ndBut it has moved from potentiality to actuality. And thta, Paddy is the standard (Thomistic) definition of change.
Couple of disconnected thoughts/observations. First, this suggestion by Al Moritz is a good starting point:
Next, regarding the idea of soul and someone’s comment about how you can’t assume it’s existence - in classical philosophy, specifically anything rooted in Aristotle and Aquinas, there is a recognition that there is something different between a piece of firewood waiting to be burned and a tree. Basically the firewood is not living and the tree is. Now, what makes a tree alive and firewood, not? The reasoning goes, there is some animating principle present in the tree that is no longer present in the firewood. The Latin root in animate is also the word for soul. The Greek root interestingly is psyche - in both cases it is simply the animating principle, or the soul. So, stripped of any overtly religious connotations, the soul is simply that which animates a living being. Given that this is simply a definition, not unlike defining a triangle as a figure having three sides whose angles add up to 180 degrees,we don’t have to prove the existence of a soul because, simply, we have noted that whatever it is that makes a difference between a piece of firewood and a living tree, there is something that makes a difference and we have called that something “soul.”
Regarding causality, some points:
*]Aquinas does not say everything moves, he says some things move
*]he specifically differentiates between essentially ordered causality and temporally ordered causality
*]in essentially ordered causality, there is an unbroken chain of linked events which for all intents and purposes are simultaneous - If I hold a stick and move the stick while it is touching a ball, the ball moves. The ball moves when I move my arm. The ball stops moving at the moment I stop moving my arm
*]elsewhere he demonstrates that you cannot have infinite regress so, at some point you arrive at the prime mover, which does not move, but causes movement (change).
The example given of a billiard ball in the original post can be modified to explicitly arrive at essentially ordered events. So, if, as mentioned above, you have a stick in your hand, and you slowly push on a ball, the ball will move. If you stop pushing the ball stops. So, when the hand moves, the stick moves and the ball moves. This regresses back through the whole muscle, biochemical reactions, etc, eventually getting into electrons, strong and weak forces, etc. If any of those stop in a chain of essentially ordered events, the whole thing stops. However, if you impart enough velocity to the billiard ball, it keeps rolling - it is no longer an essentially ordered event, and other things can influence the ball’s movement - however, the hand/stick/whatever don’t even have to exist anymore and the ball will keep moving - similar to a child not being an essentially ordered event. What is meant by that is while the parents are the progenitors of the child, their continued existence is not required for the child to continue to exist. They are temporally ordered (parents precede child) but not essentially ordered.
So, back to prime mover - since some things move, and some things are in an essentially ordered relationship, a prime mover is required. Since you cannot have infinite regress, the prime mover cannot be moved, else it would not be the “prime” mover. To paraphrase Aquinas, that which is the prime mover we call God.
Frater Bovious
I’m afraid you are wrong Paddy. The human mind proceeds by a process of discursive reasoning. This is change. When you think, you are mentally changing, your mind is moving from one thought to another.but we were not talking about movement, but the concept and source of the concept of movement. i might say that i originate an idea in my mind, that is a concept, i am the source, it is an aspect of my creative mind. but this does not necessarily mean that i change myself.
I do not accept that ‘the universe created itself’ for the same reason I do not accept Thomas’ First Cause.
Correction. Changed " Moveable " to " Immoveablee " in the second sentence. Linus2ndFrom a logical perspective that would seem to limit your choices. If the universe did not create itself and it was not created by the First Uncaused and Immoveable ( correction 3-12-13, originally read " Moveable " which is incorrect) Cause as Thomas argued then it would seem that the only choice left for you is an eternally, existing, uncaused universe. If there is one or more choices left I don’t see them.
You do realize that Thomas’ arguments assumed an eternally existing universe don’t you? He based his arguments on an eternally existing universe because he was arguing against the Greeks who believed the universe was eternal.
I will assume you understand Thomas’ arguments.
If you cannot explain how an eternally existing universe could be uncaused, you have no reason for your choice other than you would just prefer that it had no cause. In other words an act of negative faith.
I always am amazed that all of science and even our daily ordinary lives is based on the principle of causality. If I do something, something foreseen will happen. Call this the first principle of life and science, even of knowledge ( on a practical level ). If I mix certain chemicals together under carefully controlled conditions a known and desired result will occur or a new substance will come into being.
Yet you and others would allow no cause for the univerers’ existence. How explain an uncaused universe in which every motion/change in it has a cause ?![]()
End of my quote.Quote:
But there is one thing that is certain. If there is a God ( the God of Christianity) all who ever lived will face an accounting on the minute of their death - believers and non-believers alike. And there won’t be any fancy lawyers present to argue our case, we will be judged by the facts.
Yes, it as an assurtion based on Divine Revelation and taught by the Catholic Church. But what do you mean by " universalist ? " And I think we have to understand what we mean by " immutable. " It means that God is not changeable in his Essence or in the Truth or in the Goodness, etc that he is nor in His Will. Judgment is a function of His Essence the same as His Willing. It implies no change in His Essence. Linus2ndThat, my friend, is an assertion. For starters: the number of universalists is growing, even within the Catholic Faith. Pope Benedict is coming very close to being a universalist in some of his writings and speeches.
And, more importantly, under Thomism, God is immutable, so he cannot possibly ‘judge’ anything.
Yes, I know you have discussed it before. And in all that time all you do is attempt do refute the reasons Christian philosophers give for the existence of God, the explanations they give for the essence of His nature, the explanations they give for his causality in his created universe, his intimate operations in all of creation, his providence, the nature and end of man, morality, etc.I have been through this more than once, Linus, so I amnot going into too many details.
The only thing I want to stress is that you simply do not have any proof. And if you do not have proof for a necessary entity, you do not have a necessary entity. Even the slightest possibility that you are wrong disproves the necessity of your Prime Mover.
BTW, I am not saying that you do not have an argument, but unfortunately you need more.
Thomas has already done that. The universe cannot account for the causality in it, it cannot account for the fact that it exists, and it cannot account for the fact that even inanimate and living non-intelligent beings seem to function and act according to some definite plan. Such things can only be accounted for by the First Unmoved and Immoveable First Mover ( Cause ) of Aristotle and Thomas, which we call God.I can defend my position, but in this thread I confine myself to stating the simple fact that, despite several assertions to the contrary, your positiion isn’t proven. So, it is your opinion against my opinion. And since this is not a popularity contest, whether my opion is in the minority or in the majority isn’t relevant, unless you take the fac that the majority of people is not as an indication the Catholicism is false. Moreover, the fact that uneducated pagans believed in some sort of God does not mean educated people have to believe in some sort of God too. As it is, nowadays “educatd” people believe in all sorts of Gods or in no God at all.
Now what I would consider proof is something that cannot possibly be explaiend by anything else than (a) God. That’s the burden you face when you declare something necessary.
Nonesense, just omit the word atheism and tell us how the world could exist and always exist by its own power. Tell us how a mass of ultimate particles moving at random could produce an intelligent human being with a spiritual soul. Linus2ndAnd may I remind me that attempting to prove my position (I have stated clearly what I “believe” BTW) would amount to discussing atheism, something that isn’ allowed here.
Originally Posted by Linusthe2nd
In speaking of potency, you must understand that it is a mental construct, it has no ontological being. Thomas and other philosophers use it to describe forms which exist in matter in a state of potentiality. Therefore one cannot speak of potency as actually existing.
All possible and actual beings " exist " in the eternal knowledge of God as " ideas " not as potentialities. The universe represents the actualization of God’s knowledge and will. It never was a potentiality except in our own mode of thinking. In the Eternal Mind of God they are simply His Thought. End of Quote by Linus2nd
No. He is saying, to use an example, that water contains the gasses H2 and O potentially. And under the right conditions the potentialities H2 and O are moved to actuality. Not only this but that water may have other potentialities as well. And most certainly its " prime mater " posses the potentiality of every form.So, if a Thomist is speaking about potentilaity moving towards actuality, he is actually claiming that “nothingness” moves to “somethingness”?
Well, you are being disingenuous here. I think you know very well that the " things " of this universe exist in the Intellect of God only as Ideas, not as extistents, according to Thomas.1 all things exist in the eternal knwoledge of God
2 those things change
then
Your conclusion is erroneous on two counts. First your assumption is wrong. You missinterpreted what Thomas taught on the two counts I explained above.God changes and is not immutable.
Love4All,I have taken the liberty of correcting all your spelling below, I hope you don’t mind. It is less confusing for me.
Ah! So you DO acknowledge that it is legitimate to represent these ideas using set theory! Good to know, that will save some trouble.
Indeed, the last thing anyone would want to do would be to attempt to misrepresent, or “alter,” reality. I don’t quite grasp the intent of your disclaimer, but I’m sure it has some significance to you. But we agree that set theory is useful.
Will you also agree that the possible world wG can be represented as {G} ?
Indeed, we are given that there is no other inhabitant of wG, and I can see that you derived this from the Catholic Doctrine. What I still don’t see is how that fact gets you from 3 to 4, i.e. how it allows you to assert that
{G} = G.
Is there any reason to assert that a set is the same as its elements? Is there nothing about being a set that sets a set apart from its elements? This get to the heart of the matter.
wG is different from God, just as {G} is different from G. No contradiction to Catholic Doctrine. If you want to assert a contradiction, it is on you to show it.
In general, x is different from {x}. Otherwise, if we assume x = {x}, then {} = {{}}, 0 = 1. a contradiction. Thus assuming x = {x} leads to contradiction, so there is no reason to assume G = {G}, and thus no reason to assume God is the same as wG. In fact, to assume God = wG is precisely to assume x = {x} and 0 = 1. I have actually shown a contradiction entailed by your assumption, as opposed to merely asserting one. So it seems, you were mistaken.
That is for the specific reason that to be a square and to be a circle are contrary. On the other hand, to be something, and to be called into existence from nothing by God, are not contrary but rather are both easily predicated of every existing thing apart from God.
As long as you don’t confuse sets with reality, that’s OK with me.Ah! So you DO acknowledge that it is legitimate to represent these ideas using set theory! Good to know, that will save some trouble.
Maybe. But don’t get too excited.Indeed, the last thing anyone would want to do would be to attempt to misrepresent, or “alter,” reality. I don’t quite grasp the intent of your disclaimer, but I’m sure it has some significance to you. But we agree that set theory is useful.
No. Not if {G} is different from God.Will you also agree that the possible world wG can be represented as {G} ?
Indeed, we are given that there is no other inhabitant of wG, and I can see that you derived this from the Catholic Doctrine. What I still don’t see is how that fact gets you from 3 to 4, i.e. how it allows you to assert that
{G} = G.
If you think there is something, you will have to show what it is.Is there any reason to assert that a set is the same as its elements? Is there nothing about being a set that sets a set apart from its elements? This get to the heart of the matter.
Nonsense; Catholic doctrine has it that God is the creator of everything. If He does not create, there is only G and if {G} is different from G, then there is no {G}. Because you cannot account for the difference. G describeS the whole of reality.wG is different from God, just as {G} is different from G. No contradiction to Catholic Doctrine. If you want to assert a contradiction, it is on you to show it.
The specific reason is that to exist and to not exist are contrary. So to ‘call’ something into existence is like shouting in a void.That is for the specific reason that to be a square and to be a circle are contrary. On the other hand, to be something, and to be called into existence from nothing by God, are not contrary but rather are both easily predicated of every existing thing apart from God.
Nonsense; Catholic doctrine has it that God is the creator of everything. If He does not create, there is only G and if {G} is different from G, then there is no {G}. Because you cannot account for the difference. G describeS the whole of reality.
Correct. The conceptual skills of your opponents is lacking.The specific reason is that to exist and to not exist are contrary. So to ‘call’ something into existence is like shouting in a void.
Sure, but the standard theist picture is not that God starts out not creating the world and then later creates the world. Rather, God at all times wills that the world be created and at all times causes the world to be created. And the same can go for Schmod, really; if we suppose that Schmod has all the power of God, then presumably he has the power to make things happen in the future.So, there is no difference between a state in which his creative power is not activated and one in which it is?
So do you always assume that people who disagree with you are arguing in bad faith?They will deny whatever threatens their position.