The Kalam Cosmological Argument - William Lane Craig

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VVilliam
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The Kalam Cosmological Argument - William Lane Craig

Post by VVilliam »

Finally, Ghazali argued that this Uncaused First Cause must also be a personal being. It’s the only way to explain how an eternal cause can produce an effect with a beginning like the universe.

Here’s the problem: If a cause is sufficient to produce its effect, then if the cause is there, the effect must be there, too. For example, the cause of water’s freezing is the temperature’s being below 0 degrees Celsius. If the temperature has been below 0 degrees from eternity, then any water around would be frozen from eternity. It would be impossible for the water to begin to freeze just a finite time ago. Now the cause of the universe is permanently there, since it is timeless. So why isn’t the universe permanently there as well? Why did the universe come into being only 14 billion years ago? Why isn’t it as permanent as its cause?

Ghazali maintained that the answer to this problem is that the First Cause must be a personal being endowed with freedom of the will. His creating the universe is a free act which is independent of any prior determining conditions. So his act of creating can be something spontaneous and new. Freedom of the will enables one to get an effect with a beginning from a permanent, timeless cause. Thus, we are brought not merely to a transcendent cause of the universe but to its Personal Creator.

This is admittedly hard for us to imagine. But one way to think about it is to envision God existing alone without the universe as changeless and timeless. His free act of creation is a temporal event simultaneous with the universe’s coming into being. Therefore, God enters into time when He creates the universe. God is thus timeless without the universe and in time with the universe.

Ghazali’s cosmological argument thus gives us powerful grounds for believing in the existence of a beginningless, uncaused, timeless, spaceless, changeless, immaterial, enormously powerful, Personal Creator of the universe.
Ghazali formulates his argument very simply: “Every being which begins has a cause for its beginning; now the world is a being which begins; therefore, it possesses a cause for its beginning.” [1]

Ghazali’s reasoning involves three simple steps:

1. Whatever begins to exist has a cause of its beginning.

2. The universe began to exist.

3. Therefore, the universe has a cause of its beginning.


Q: Does this cosmology require a supernatural/unnatural/non-physical cause?

(If so/if not, why so/not?)
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Immanuel Can
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Re: The Kalam Cosmological Argument - William Lane Craig

Post by Immanuel Can »

VVilliam wrote: Thu Nov 23, 2023 2:17 am Now the cause of the universe is permanently there, since it is timeless. So why isn’t the universe permanently there as well?
The answer to this is that whereas God is a "necessary" Being, the universe is a "contingent" entity.

The mistake is to think that God is a "cause" in the same sense that temperature is a "cause." Temperature relates to frozenness in a mechanical relation...if the temperature reaches zero C the water freezes (all else being equal) But it is not the case that if God exists the universe automatically pops into being, too. It is not necessary for a universe to exist at all, in fact. It's a contingent entity, and the product of a personal choice by God, not a mechanical effect from a mechanical cause.
...one way to think about it is to envision God existing alone without the universe as changeless and timeless.
Of course, this challenges our current understanding of being. All our experience is from the contingent perspective, so we have no ability to imagine what existence would be, if it were timeless.
His free act of creation is a temporal event simultaneous with the universe’s coming into being. Therefore, God enters into time when He creates the universe.
Not quite.

God doesn't "enter into" time, except in the Incarnation. Rather, the traditional view is that He transcends time. Past, present and future are all equally known to Him, and His "experience" of them (if we can borrow that word at all) is simultaneous and complete.
Ghazali formulates his argument very simply: “Every being which begins has a cause for its beginning; now the world is a being which begins; therefore, it possesses a cause for its beginning.” [1]

Ghazali’s reasoning involves three simple steps:

1. Whatever begins to exist has a cause of its beginning.

2. The universe began to exist.

3. Therefore, the universe has a cause of its beginning.


Q: Does this cosmology require a supernatural/unnatural/non-physical cause?

(If so/if not, why so/not?)
Well, if we say that a cause must be sufficient to the effect we attribute to it, then it does.

If, for example, somebody was to say, "This cookie is my father," we would laugh or recognize him as a madman: a chocolate chip cookie is not an entity adequate to attribute to it the ability to generate a human being. If he were to say, "This older man is my father," we would likely take his word: the purported cause is adequate to the ascribed effect.

But the entity we need accounted for is not merely one human. It's all the humans. It's the entire human race, and all the animal species, and all the plants and birds and fish and insects and microorganisms and inanimate objects and rock formations and stars and galaxies...it's the universe. So let's imagine we don't know what such a cause could be: the right way to proceed, it seems to me, is to ask, "At minimum, what qualities would a purported Cause have to have, in order to be adequate to the ascribed effect of having generated this universe, with all its complexity and subtlety, it's organization and its laws, its spheres and dynamics, its social and animal entities, and all the phenomena that a universe entails?" And then, when we've got the list of those qualities that would make a proposed Cause adequate to that effect, we can ask, "What Entity would fit that description?"

Only then is the Cause we are thinking of adequate to the effect we're wanting to explain.

Candidates? Suggestions?
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Re: The Kalam Cosmological Argument - William Lane Craig

Post by iambiguous »

Just for the record...
iambiguous wrote: Wed Sep 06, 2023 6:49 pm The fourth video: The Kalam Cosmological Argument - Part 1: Scientific

https://youtu.be/6CulBuMCLg0

My reaction:
What we have here is basically God being "deduced" into existence. Only, we are assured, there's science behind it.

Though, again, the argument in no way comes around to demonstrating that even if a God, the God is "thought up" into existence "scientifically", it is the Christian God. Why not one of these...

https://en.wikipedia.org/wiki/List_of_r ... traditions

...instead?

Okay, we are told, the universe exists. And it simply makes more sense that something caused it to exist. Then the narrator points to the second law of thermodynamics which [we're told] tells us that the universe is "slowly running out of usable energy". And if the universe had been here forever, it would have run out of energy by now. On the other hand...

"It turns out that roughly 68% of the universe is dark energy. Dark matter makes up about 27%. The rest - everything on Earth, everything ever observed with all of our instruments, all normal matter - adds up to less than 5% of the universe." nasa

So, who is to say how that is factored in here.

Then the claim that this second law "proves" that the universe had to have had a beginning. And scientists have discovered that the universe is expanding so it must be expanding from whenever that beginning was. And yet others argue that the Big Bang itself is just one of an infinite number of prior Big Bangs. And depending on whether dark matter or dark energy wins out it will continue to expand forever or will begin to contract again.

So, how on Earth does any of this demonstrate that a God, the God is behind it all? And [of course] it is just assumed that God Himself is an uncased cause.

Oh, and all of this, we are assured, is applicable in turn to the multiverse "if there is one".

Finally, "since the universe cannot cause itself, its cause must be beyond the space-time universe."

Then this particular "leap of faith":

"It must be spaceless, timeless, immaterial, uncaused and unimaginably powerful. Much like...God. The cosmological argument shows that in fact it is quite reasonable to believe that God does exist."

Again, this is simply asserted to be true as though in asserting it that makes it true.

Though, again, which God?
iambiguous wrote: Wed Sep 06, 2023 6:50 pm The fifth video: The Kalam Cosmological Argument - Part 2: Philosophical

https://youtu.be/vybNvc6mxMo

My reaction:
Now, here we take leave of science and explore the existence of a God, the God philosophically. Which of course is all that more problematic. Why? Because at least with science we go beyond words to the actual world itself. With things like the "cosmological argument", however, God is basically just defined and then deduced into existence.

So, the narrator starts out way, way out on the metaphysical limb:

Did the universe have a beginning, or has it always existed? So, beyond the science, let's just deduce that it did have a beginning. That way we can speculate about a Creator. Then Western and Eastern philosophers provide various philosophical conjectures about it. Then yet another flagrantly presumptuous "leap of logic"...

"The existence of an actually infinite number of past events leads to absurdity. It's metaphysically impossible."

Right, like the narrator then actually demonstrates that beyond simply asserting it to be true!

Then [what to me] is the simply ridiculous Hilbert Hotel hypothetical. The profound mystery that is the universe and the existence of existence itself gets reduced down to occupancy in this make-believe dwelling! Infinity is treated as something that is fully understood here. And "debunked".

I challenge -- dare -- anyone here to connect the dots between this entirely "thought up" hotel and the existence of a God, the God.

No, really, this hypothetical completely escapes me. Please explain it to me given the real world that we live in. Given, say, occupancy in an actual hotel instead?

Of course: when you go all the way out on the metaphysical limb philosophically in a world of words, any conclusions might be reached. And rationalized.

Then [to me] this equally ridiculous hypothetical regarding Jupiter and Saturn orbiting the Sun. What does it have to do with the actual reality of their orbits? Same with the domino example. A conclusion is reach based on a philosophical assumption regarding infinity itself.

Then of course this flagrant assumption:

"So, if al-Ghazali's two arguments are right, then the universe is not eternal in the past. It must have a beginning. And we know intuitively that whatever begins to exist requires a cause of its existence. Thus, we are led to conclude that the universe has a cause of its existence.

"SO, WHAT CAUSED ITS EXISTENCE?"

Now, Daniel Dennet, we are told, argues that the universe caused itself. But this we are assured is "incoherent".

Why?

"Because to cause itself to come into existence, the universe would have to exist before it existed."

Huh? How is this too not an entirely flagrant leap of "logic" based on assumptions "thought up" "philosophically"?

Then of course: "the cause must be outside of the universe."

You guessed it: it must be "spaceless, timeless, immaterial, uncaused and enormously powerful."

"Much like...God".

And just to make sure you know which God it must be:

"Whoever world draw near to God must believe He exists and that He rewards those who seek him." Hebrews 11:6

Yep, IC's God.

Although, again, that is not argued at all by the narrator. The focus is only on the existence of a God, the God. Nothing is noted to indicate that it is the Christian God other than by way of yet another flagrant assumption.
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Re: The Kalam Cosmological Argument - William Lane Craig

Post by Harbal »

Immanuel Can wrote: Thu Nov 23, 2023 2:36 am
The mistake is to think that God is a "cause"
I totally agree. 🙂
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Re: The Kalam Cosmological Argument - William Lane Craig

Post by Atla »

VVilliam wrote: Thu Nov 23, 2023 2:17 am 2. The universe began to exist.
And that's just fantasy, not a fact.
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Re: The Kalam Cosmological Argument - William Lane Craig

Post by VVilliam »

Q: Does this cosmology require a supernatural/unnatural/non-physical cause?

Immanuel Can wrote: Thu Nov 23, 2023 2:36 am So let's imagine we don't know what such a cause could be: the right way to proceed, it seems to me, is to ask, "At minimum, what qualities would a purported Cause have to have, in order to be adequate to the ascribed effect of having generated this universe, with all its complexity and subtlety, it's organization and its laws, its spheres and dynamics, its social and animal entities, and all the phenomena that a universe entails?" And then, when we've got the list of those qualities that would make a proposed Cause adequate to that effect, we can ask, "What Entity would fit that description?"

Only then is the Cause we are thinking of adequate to the effect we're wanting to explain.

Candidates? Suggestions?
You appear to have offered some, when you wrote;
"All our experience is from the contingent perspective, so we have no ability to imagine what existence would be, if it were timeless."
and then proceed to contradict the above by writing;
"God doesn't "enter into" time, except in the Incarnation. Rather, the traditional view is that He transcends time. Past, present and future are all equally known to Him, and His "experience" of them (if we can borrow that word at all) is simultaneous and complete."

Can you explain this apparent contradiction? To clarify...the "traditional view" you offer is an imagined idea of what existence would be like for a timeless "entity".

You appear to be arguing that the complexity and sheer size of the Universe means that we have to accept that any creator(s) of such a thing would necessarily have to be "supernatural" but do not explain why that would have to be.
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Re: The Kalam Cosmological Argument - William Lane Craig

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VVilliam wrote: Thu Nov 23, 2023 2:17 am
Finally, Ghazali argued that this Uncaused First Cause must also be a personal being. It’s the only way to explain how an eternal cause can produce an effect with a beginning like the universe.

Here’s the problem: If a cause is sufficient to produce its effect, then if the cause is there, the effect must be there, too. For example, the cause of water’s freezing is the temperature’s being below 0 degrees Celsius. If the temperature has been below 0 degrees from eternity, then any water around would be frozen from eternity. It would be impossible for the water to begin to freeze just a finite time ago. Now the cause of the universe is permanently there, since it is timeless. So why isn’t the universe permanently there as well? Why did the universe come into being only 14 billion years ago? Why isn’t it as permanent as its cause?

Ghazali maintained that the answer to this problem is that the First Cause must be a personal being endowed with freedom of the will. His creating the universe is a free act which is independent of any prior determining conditions. So his act of creating can be something spontaneous and new. Freedom of the will enables one to get an effect with a beginning from a permanent, timeless cause. Thus, we are brought not merely to a transcendent cause of the universe but to its Personal Creator.

This is admittedly hard for us to imagine. But one way to think about it is to envision God existing alone without the universe as changeless and timeless. His free act of creation is a temporal event simultaneous with the universe’s coming into being. Therefore, God enters into time when He creates the universe. God is thus timeless without the universe and in time with the universe.

Ghazali’s cosmological argument thus gives us powerful grounds for believing in the existence of a beginningless, uncaused, timeless, spaceless, changeless, immaterial, enormously powerful, Personal Creator of the universe.
Ghazali formulates his argument very simply: “Every being which begins has a cause for its beginning; now the world is a being which begins; therefore, it possesses a cause for its beginning.” [1]

Ghazali’s reasoning involves three simple steps:

1. Whatever begins to exist has a cause of its beginning.

2. The universe began to exist.

3. Therefore, the universe has a cause of its beginning.


Q: Does this cosmology require a supernatural/unnatural/non-physical cause?

(If so/if not, why so/not?)
This is an empty argument, since we can never know if the universe "began".
It's beyond the empirical range of human experience.
And since Theologians makes exceptions for "GOD" whatever that is, then we can as easily make excpetions for "THE UNIVERSE" with equal hybris.
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Re: The Kalam Cosmological Argument - William Lane Craig

Post by Sculptor »

Immanuel Can wrote: Thu Nov 23, 2023 2:36 am
VVilliam wrote: Thu Nov 23, 2023 2:17 am Now the cause of the universe is permanently there, since it is timeless. So why isn’t the universe permanently there as well?
The answer to this is that whereas God is a "necessary" Being, the universe is a "contingent" entity.
... and with that IC disappears up his own belly button.
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Re: The Kalam Cosmological Argument - William Lane Craig

Post by VVilliam »

iambiguous wrote: Thu Nov 23, 2023 2:47 am Then of course: "the cause must be outside of the universe."
Which would have it fit under the heading of being "supernatural".

But this doesn't appear to be the only possible conclusion one can draw. It may be the case that the universe would not have begun or have developed into what it current is, without its creator being within it - creating from the "inside out" so to speak...along the lines of being it being "self created" but mindfully so.

If so, then there would be no "outside" of the universe and thus the whole thing - including its mind, can be viewed as "natural" - completely.

Which would mean that the answer to the question "Does this cosmology require a supernatural/unnatural/non-physical cause?" would be "no".
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Re: The Kalam Cosmological Argument - William Lane Craig

Post by VVilliam »

Sculptor wrote: Thu Nov 23, 2023 5:51 pm This is an empty argument, since we can never know if the universe "began".
It's beyond the empirical range of human experience.
This is a philosophical question. Just as when scientists make statements that imply the universe did indeed have a beginning.

One has to consider the implications of the argument that universe not having a beginning, as to whether that would also be an "empty argument".
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Re: The Kalam Cosmological Argument - William Lane Craig

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VVilliam wrote: Thu Nov 23, 2023 5:46 pm Q: Does this cosmology require a supernatural/unnatural/non-physical cause?

Immanuel Can wrote: Thu Nov 23, 2023 2:36 am So let's imagine we don't know what such a cause could be: the right way to proceed, it seems to me, is to ask, "At minimum, what qualities would a purported Cause have to have, in order to be adequate to the ascribed effect of having generated this universe, with all its complexity and subtlety, it's organization and its laws, its spheres and dynamics, its social and animal entities, and all the phenomena that a universe entails?" And then, when we've got the list of those qualities that would make a proposed Cause adequate to that effect, we can ask, "What Entity would fit that description?"

Only then is the Cause we are thinking of adequate to the effect we're wanting to explain.

Candidates? Suggestions?
You appear to have offered some, when you wrote;
"All our experience is from the contingent perspective, so we have no ability to imagine what existence would be, if it were timeless."
and then proceed to contradict the above by writing;
"God doesn't "enter into" time, except in the Incarnation. Rather, the traditional view is that He transcends time. Past, present and future are all equally known to Him, and His "experience" of them (if we can borrow that word at all) is simultaneous and complete."

Can you explain this apparent contradiction? To clarify...the "traditional view" you offer is an imagined idea of what existence would be like for a timeless "entity".
There isn't a contradiction there that I can see.

The difficulty is from our perspective, not God's (assuming, for the moment, such exists). Being time-bound creatures ourselves, we have no experience of what being outside time would be like.

It's like that you and I have no sense of what it would be like to breathe water, like a fish. We find ourselves relying on our own air-breathing experience of breathing, and have to use that as an analogy for an experience only a fish can have.

Of course, our limitation, in that regard, doesn't even remotely imply that fish do not pass water over their gills to breathe: it just means that having neither gills nor the means to extract oxygen from water, we don't know what that could be like. But we do know that fish do it: and there's nothing at all illogical or irrational about us knowing that they do. We can see that they do, though we can never actually understand that experience.

All "existing" as you and I know it is bound by time. It's all linear. It's all in a contingent and declining universe. It's as created beings, not as transcendent ones. Just as we have never breathed underwater, we have never been outside of time...so far.

If we can't even imagine what it's like to be a fish and get that right, then why would we expect ourselves to understand the "experience" of God beyond time? :shock: So we're thrown back, by our own limitations, on analogies drawn from time-boundedness, if we want to think any thoughts about such a state.

But just as we can use observation to see that fish do something we cannot really understand experientially ourselves, so too we can know by deduction that there has to be some Entity that is beyond a contingent universe. Since the universe is manifestly not an eternal, self-generating entity, but rather a linear system proceeding toward what's called "heat death," when all the dissipated energies of the universe would reach a final and eternal stasis, we know it had a beginning and will not last forever. We can see, scientifically, that that is where we are, and (all things left the same) that is where we are going...to heat death. But because it is a contingent entity, one with a beginning, that is, we also know that it had to have a cause.

Since the universe did not create itself, something must have created it. To suppose it was simply another contingent entity would be irrational, because an infinite regression of contingent causes cannot exist -- such a chain never gets started in the first place, because the prerequisites for each causal stage are never met -- they "regress" infinitely, instead. So whatever it was, was an entity that was not contingent, but rather, necessary. It had to be a Causal Agent that did not itself need to be caused.

Since the universe is headed on a "downhill," as we can see from the Second Law of Thermodynamics in physics, or from the Red Shift effect in cosmology (or casual observation every day, for that matter) we can know for certain that whatever caused this universe to exist had to be capable of an immense injection of order. And from the interrelated dynamics of things like cosmological constants, biological complexity, and so forth, we can be astronomically certain (probabilistically speaking) that whatever it was was also capable of instantiating that sort of complexity.

Whatever Cause we select would also have to be capable of creating conscious agents...for that is what we are, as we can see. So the creation of things like personhood, identity, soul, self, intelligence, rationality, science, knowledge, thought, awareness and moral conscience would all have to be derived from this Cause, ultimately.

So I was just asking what sort of Entity would fit the logical entailments there. What could we reasonably posit as the First Cause in the chain of contingency within which you and I exist? And I'm leaving the field open to reasonable candidates, rather than dictating the answer.
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Re: The Kalam Cosmological Argument - William Lane Craig

Post by Immanuel Can »

VVilliam wrote: Thu Nov 23, 2023 5:59 pm ...along the lines of being it being "self created" but mindfully so...
Aristoteliean cosmology, or Hindu cosmology, or Buddhist cosmology would hold that this is how things are. There's just one problem: science.

We know that the universe is running down, tending from a state of higher order to one of lower order, and on a track for an eventual end called "heat death." That's observable, measurable and as certain as any scientific fact can be. We know, for example, that there is no known force in the universe that could reverse the escape velocity of the expanding universe, and recollapse the universe into a cyclical condition: there simply isn't enough mass per space in the universe to achieve that by any physical law. Or we can measure the decay-rate of various items and isotopes...things are all running down there, too, tending from a state of higher order to a lower order. And so on.

So this universe that we know is a contingent entity. If anything eternal exists, it's not within this universe and subject to its regularities. It has to transcend that...as does whatever First Cause we come to believe has generated the universe. And there's really no escaping that, without denying the very existence of the material world, and the coherence of causality and mathematical sequences.
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Re: The Kalam Cosmological Argument - To begin or not to begin...

Post by VVilliam »

Re the argument that the Universe has always existed, I see a problem.

IF
The Universe has always existed;
THEN
Why is it not perfect in every conceivable way?

What I am asking, is '"why is it constantly in the process of evolving?" and not in a steady state of timeless perfection?

It is within the nature of the universe to be constantly "improving" upon itself. Thus, how can it be eternal? (how can it have always existed?)
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Re: The Kalam Cosmological Argument - William Lane Craig

Post by Sculptor »

VVilliam wrote: Thu Nov 23, 2023 6:04 pm
Sculptor wrote: Thu Nov 23, 2023 5:51 pm This is an empty argument, since we can never know if the universe "began".
It's beyond the empirical range of human experience.
This is a philosophical question. Just as when scientists make statements that imply the universe did indeed have a beginning.

One has to consider the implications of the argument that universe not having a beginning, as to whether that would also be an "empty argument".
No not "has to".
Even if the universe had a beginning, you only get to "supernatural being" by special case pleading.
From either angle its no more than hot air.
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Re: The Kalam Cosmological Argument - To begin or not to begin...

Post by Sculptor »

VVilliam wrote: Thu Nov 23, 2023 8:11 pm Re the argument that the Universe has always existed, I see a problem.

IF
The Universe has always existed;
THEN
Why is it not perfect in every conceivable way?
:lol: :lol:
Where's the problem?
1) Why would it have to be perfect?
2) Why would you think it is not?
3) If it is created by a supernatural being ,then why is it not perfect? Even theists declaim such an obection with Theodicy.
4) There seems no reason why the universe would tend towards perfection. All the scientific evidence point to the heat death of the universe.

What I am asking, is '"why is it constantly in the process of evolving?" and not in a steady state of timeless perfection?

It is within the nature of the universe to be constantly "improving" upon itself. Thus, how can it be eternal? (how can it have always existed?)
Evolution does not imply improvement.
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