I don't know how to write RS essays as the school has been most unhelpful. My understanding is that part a) is just explain with no evaluation. Does this mean you don't mention any of it's critisisms or?
This is my essay, I would like a critique of the structure of the answer and content thanks.
Explain Anselm’s version of the ontological argument.
Anselm’s ontological argument is a deductive argument which can be verified a priori, and is used to prove the existence of God. A deductive argument is an argument in the form, such that, if the premises of the argument are true, the conclusion follows necessarily. A priori knowledge is knowledge gained independent of sense experience. A posteriori knowledge is knowledge gained dependent on sense experience.
Anselm’s first form of the argument is:
1) God is that than which nothing greater can be thought.
2) A being that than which nothing greater can be thought, can be thought.
3) A being that exists is greater than a being that does not exist.
4) Conclusion: Therefore, God exists.
Anselm (1033-1109) was an Archbishop of Canterbury and a Benedictine monk. Anselm set out the ontological argument in his book, Proslogion, for ‘faith seeking understanding’ individuals, rather than to convert unbelievers. Anselm firstly begins by defining God as ‘that than which nothing greater can be conceived’ and argued that we all would agree that this is what we mean when we speak about God, regardless of whether or not we believe God exists.
Anselm defends (2), by claiming that everyone can understand ‘that than which nothing greater can be thought’ on the basis of our experience and understanding of things that have potential to be greater. For example, Anselm says: ‘Who, for example, is unable to think . . . that if something that has a beginning and end is good, then something that has a beginning but never ceases to exist is much better?’ Anselm is saying that God has no potential and is fully actualised.
So, Anselm has established (2) and therefore, the fool (who hath said in his heart, ‘there is no God’) can understand the phrase, ‘a being than which nothing greater can be conceived’.
In defending (3), for Anselm, the concept of, ‘that than which nothing greater can be thought’, now exists in the fools understanding. Anselm says: ‘But whatever is understood exists in the understanding, just as the plan of a painting he has yet to execute already exists in the understanding of the painter’. Anselm is saying that a painter has a mental image of the full painting he is going to produce, before having painted it and thus, before it exists in reality.
However, Anselm then says that a being that exists in reality is greater than a being that exists just in the mind. Therefore, it is not possible to have a being ‘that than which nothing greater can be thought’ and to have it not exist because a being that actually exists is greater than one that does not exist. Here, Anselm accuses the fool of contradiction as the fool claims to conceive a being greater than no other can be conceived, but, since the fool holds that the being exists only in his mind and not in reality, the fool must admit that something greater can be conceived. He cannot maintain that such a being exists in his mind and not in reality. From the fact that he cannot deny its existence in his mind, he must concede that a being ‘than which nothing greater can be thought’ exists in reality. Having shown the plausibility of (2) and (3), (4) follows necessarily.
An analytic statement is a statement in which the concept of the predicate is contained in the concept of the subject. Therefore, we can see, ‘God exists’, is an analytic statement. For Anselm, the claim, ‘God does not exist’, is a logical contradiction because ‘God exists’ is a logically necessary existential proposition. That is to say, God, a being ‘that than which nothing greater can be thought’ exists in all possible worlds. This means that there is no possible description of reality which does not include the statement ‘God exists’ as part of its description. So, to say God does not exist, is a logical contradiction- it is logically impossible. Analytic propositions such as, ‘There are no married bachelors’ and, for Anselm, ‘God exists’, can be verified a priori. So, is the claim, ‘there are no married bachelors’, true or false? As the definition of bachelor is ‘an unmarried man’, the claim is essentially, ‘there are no married unmarried men’, which is logically impossible, the claim must be false. We can say that since there is no possible world in which there are any married bachelors, there is also no possible world where, ‘there are no married bachelors’ is true. The claim is necessarily false.
Anselm’s second form of the argument is:
1) God is that than which nothing greater can be thought.
2) Necessary existence is greater than contingent existence.
3) Conclusion: Therefore, God exists necessarily.
Contingent beings are those which come into and out of existence, and which depend on other things for existence. For example, human beings exist contingently as they are brought into existence during conception and go out of existence when they die and they depend on food, water and oxygen, among other things, to stay alive. Necessary being are those which exist by a necessity of their own nature. Many mathematicians think that numbers, sets and other mathematical entities exist in this way. They are not caused to exist by something else. They did not begin to exist and do not cease to exist, they are eternal. Anselm held that things that exist contingently are inferior to things with necessary existence.
To better understand Anselm’s argument, it is important to understand the meaning of metaphysically possible and necessary.
To say X is metaphysically possible is to say X is true in some metaphysically possible world. For example: It is metaphysically possible that some physical particle moves faster than the speed of light, even though it may not be physically possible in the actual world. This is because there is a possible world where the laws of nature could have been different.
To say X is metaphysically necessary is to say X is true in all metaphysically possible worlds. For example: It is metaphysically necessary that Queen Elizabeth is a human. It is also a metaphysical necessity that a man cannot be in two places at once. The distinction between metaphysical necessity and logical necessity is that the former involves no contradiction in terms. There is no contradiction in the proposition, ‘a man is in two places at once’, there is no relation between ‘man’ and, ‘two places at once’, however, we can see, it is metaphysically impossible. Metaphysical possibility has to do with what is actualisable and realizable. Although, a statement may not involve a logical contradiction in the strict sense, it may still an actualisable state of affairs. Here, Anselm is claiming that God is metaphysically necessary, meaning that it is impossible that He fail to exist.
So, given Anselm’s ontological argument is it logically possible God does not exist? Well, given Anselm’s first formulation of the argument, it is a logical necessity for God to exist, as to be ‘that than which nothing greater can be conceived’ is to exist. However, even if we do not hold that by definition God must exist, given the second formulation of the ontological argument, we can see this does not matter. Although, given this second argument, there is no strict logical contradiction in the statement, ‘God does not exist’, it is however an unactualisable state of affairs. So given Anselm’s ontological argument, it can be said that God is both logically necessary and metaphysically necessary. There is no logically possible world where God does not exist and there is no metaphysically possible world where God does not exist.