Philosophy begins with the surprise
why is there something rather than nothing. The surprise with
existence is the first step in
philosophical reflection : why is there a universe? Why are there so many things both living and
not living? Why do I exist at all or how
come I exist? This moment of
reflection about existence is the
final puzzle in all philosophical reflection. This level of
thinking is the necessary level of human intelligence reaching
towards the absolute ultimate question . There seems not to be any intrinsic necessity
for the existence of anything finite or the world considered as a
sort of totality. Whatever
somehow exists stands out as a
reality presenting a mystery to the human mind and requiring
analysis and intelligibility . In
the very fact that the human mind asks
any question at all there already
is an indication that it
is surprised with existence of anything.
After all there is no immediate
obviousness in the fact that something is, that it exists. There is no impossibility in the thought that there would be nothing at all . This
triggers the human mind to scrutinize and inquire into this
fundamental question: Why is there something rather than nothing. This is the very essence and the ultimate
reason for philosophical and also metaphysical
reflections. The desire
for metaphysical certainty cannot be
in any other way satisfied without , at the same time , destroying the
very nature of the human mind and it’s
natural dynamism toward ultimate explanation of being as such. This is why any
systems of explaining reality
and knowledge which does not acknowledge
the validity of metaphysics after David Hume and Immanuel Kant
cannot really be accepted as way
of attaining the truth.
The principle
of intelligibility of reality
demands also acceptance of the
principle of causality . David Hume did
not acknowledge causality as intrinsic part of the universe, but beings which are observable are not
passive and inert particles neutral to
each other and without influencing the other particles. Such a universe of neutral units of some sorts is not
impossible to imagine, but it is not the universe in which we live,
experience and know. From the very
bottom of anything that we can call “exists,”
that is the fundamental particles,
or waves of energy , the
structure of the atom , all the way to the most complicated beings, including
living things, conscious
entities, and finally
human self -conscious subjects
endowed with intelligence, there is a mutual intrinsic connectedness and causal
activity under the influence of
gravity , chemical affinity , electromagnetism in the world. Causality therefore is all pervasive in nature.
After Einstein’s theory of relativity and his well known equation: E=mc2 matter and energy are convertible reality.
The universe therefore is
composed of at least the material
and the mental, and there is mutual interdependence between the two, although
not identity, but deep qualitative difference, not exclusively in degrees . The
material and the mental are two radically different aspects in nature , although in action there exist mutual
interdependence between the two.
The
fact that some beings come into existence but also may
stop existing is the first
important observation, which leads the
human mind to ask about the nature of such entities . This is
the ground of contingency of all
finite beings. Contingency means that a
being
does not have a completely intelligible reason for it’s own
existence. Each contingent being therefore
is radically dependent on another
, which is it’s
preceding cause. It is not important
how many of such finite entities exist
since the whole universe
is composed of such entities and
therefore the universe also is contingent,
requiring some ground and ultimate
cause of it’s being.
Why?
Because otherwise one would have to
accept the absurd belief that nothingness
produces being. Metaphysically understood nothingness is the absolute absence of any
trace or shadow of reality. Even
if one imagines eternal duration of time, nothingness would never produce anything whatsoever. If nothingness cannot produce
anything, then there must be necessarily,
some infinite cause of the contingent universe. This
mental procedure underlines all arguments for the First Cause , the First Mover, the
Infinite Omnipotent Being which
corresponds to the
concept of the religious notion
of God, the Creator of all
reality. This First Cause is not part of the created universe , it is not finite , limited, and composed of parts. It
is transcending all limited beings.
The First Cause, since it is Being, is analogical
to finite beings and this analogy implies necessity that it possess infinitely and eminently all perfections, which in limited and finite way constitute the finite beings.
Metaphysical ways
of proving the existence of the
infinite cause of reality all have very similar structure. The Five Ways of
Thomas Aquinas are all variations
of the same movement of the mind
from the contingent finite and limited beings
to the reason for their existence,
pointing to the necessary ground
of them all. Thomas Aquinas after each
way makes the statement : “ …and this
all call God.”
He is aware that the ways he
presented, are philosophical
underpinnings for the belief
in God the Creator. The Fifth Way
among the arguments of Thomas is the
argument from teleology in nature. Analyzed
on the basis of the recent Latin text of Suma Contra Gentiles, Black Friars ed.,
in my book: “Finality and
Intelligence.” Second ed.(2014)
Each existing being has some intrinsic structure which
grounds it’s activity and orientation towards development and some end or goal . This is visible not only in
living or conscious and intelligent
beings like for examples humans, but in
the dynamism of inanimate matter . Tendency
towards an end is all pervasive in the
universe . Every being acts for an end or goal . In the living
universe one can see action for ends among both humans and animals.
Animals hunt for food , multiply, built shelters and nests for their young and protect their young in the their first stages of life. However animals
do not show any significant
improvement of their activities , they
stay on the same level of their behavioral patterns, although they can be trained
by man and they can learn ways of
behaving which they do not display in their
wild existence. (Pavlov ‘s
experiment).
With man one sees the
deep and qualitative difference in behavior , intelligence and
modes of living . Man is not only
a living animal but also a self-conscious person , with freedom of choice, inventive and a searcher for the ultimate meaning of existence. Humans are not only aware of the here and now ,but they also are conscious of their limits . They are aware of death,
suffering and all other limitations of their finite
existence. With the phenomenon of man
a new level of existence appears in the universe. A conscious,
intelligent, free, moral person appears,
as Teilhard De Chardin insists that
man is evolution become conscious of itself in his book “The Phenomenon
of Man.” The spiritual element reveals itself in all goal orientated activity of humans. Because
of his spirituality man is only a part of the whole universe evolving towards the point Omega which is inTeillard ‘s language the name for Christ.
All finite entities, man included are God-oriented . When all this is said, man still remains a contingent being , that is a being which
receives it’s intelligibility from it’s
dependence on the First Cause . Therefor
it is not proper to object against
the reasoning based on contingency .
Once one enters into the field of
religion, the First Cause becomes the
Omnipotent , Infinitely Good and
loving Father of humans, as
His adopted children, especially
in the context of Judaism and
Christianity.
However, one can hear sometimes
the objection: if all contingent
finite beings are made by God , who made
God himself? It is also claimed
that we are involved here in an infinite
regress which invalidates the argument
from contingency . To this one must answer the obvious mistake of such an objection, for God does not belong to the same level of existence
as any other finite being depending on His creative activity. God is
existence in itself or as Thomas Aquinas
would say: pure act of existence. We must remember that an infinite regress is not acceptable anymore , because
among other reasons, the universe
had a beginning. Hubble’s discovery
of the expansion of
the universe leads scientists to
the “big bang theory” that is , the
explosion of the universe into existence. Therefore the argument
from contingency to the existence of God
is valid and sound, because
finite entities really exist and
their existence must be
grounded in the creative act of God.
When one uses
the word God one enters into the field
of religion and immediately the question occurs
what is religion, what does it imply for the meaning of the existential position and destiny of humans.
The essential point of this part of
reflections was to stress the fact of
the philosophical level of ways of reaching the existence of God . The crucial point here
is to realize that philosophical reflection belongs to the very
essence of the dynamism of the human
mind. Whenever this fact is negated
and the power of the human mind
is limited to very restricted areas of
knowledge, the reasoning ends in skepticism , agnosticism , reductionism and dogmatic atheism .
There
are however some things to remember at
this point .
1.
Human beings are not only pure intellects
2.
Abstract
thinking is by no means easy for the
average man,
3.Humans are not very eager to face
with courage and determination the ultimate questions of existence and
also of their own
predicament when living on earth
4.Mental
courage required for a
persistent search for ultimate
truth is not given to all people . But
mental laziness and preoccupation with the immediate everyday actions of life are dominant .
5. Many people
accept passively what they are told by their immediate surroundings : their
parents , the social atmosphere and the
all powerful mass media to such extend that they
unconsciously accept all kinds
of beliefs, and theories and consider
them uncritically as true.
6. Independent thinking maybe very dangerous and expose the individual to all
kinds of pressure and even
persecution. That is why many people
believe in the
security of passive acceptance of
what they are told.
7. The definition of man: rational animal, ,especially
in our modern times, turns into the irrational man and the existential
thinkers like Sartre , Nietzsche, Camus
and so many others simply do not put
much confidence in the validity of reasoning in life.
In
the following part of reflections the
objections against the existence of God will have to be analyzed
and evaluated:
1.
Is
matter the only reality or the existence
of the mental and spiritual has to be
admitted .
2.
Is there a mutual hostility between metaphysical thinking and scientific methods ,
3.
Does
evolution imply any
solid objection to the existence of a Creator
4.
If
God is all Good and all Powerful why is there
so much evil both natural and also moral , man made evil in this world?
5.
Did God make a mistake creating
such a universe full of
disappointment, suffering and brutal
evil?
6.
Does
humanity need any religion whatsoever or is it
unnecessary burden slowing down
man’s progress and creativity and happiness.
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