Errors in the صدیقین argument Avicenna proving the existence of God

November 3rd, 2013 Admin

Ibn Sina. The image is in the public realm.

Avicenna as the greatest scientist on Iran and on the Middle East products.. In addition to that of the Islamic world, as he learned to be the foremost philosopher. The encyclopedia of philosophy of the University of Tennessee Avicenna's most prominent philosopher of the world before modern times introduced.

Metaphysics (Metaphysics) Ibn Sina is one of the most comprehensive and most detailed in the whole history of philosophy is that although your components from the platonic philosophy, Aristotle considered the new uflsfah but finally something that made him seek his essence and He has no prior record.

Ibn Sina to the existence of God as pure intellect (pure intellect) Believed and that he will have to prove the existence of God Borhani presenting in the next period of interest to philosophers such as Thomas was اکوآینس. This argument along with the Canterbury ansam argument (The argument anslm) Of the most interesting and probably effective samples in the middle ages is.

Before Avicenna method to prove the existence of God we should know that this argument wholly on the basis of the rule of causality is formed. Common sense (Common sense) Says whatever in the world and what we are about the cause of his that were happening at the time before the malolshan this rule in everyday life and in the world as we know it always is, but as Stephen Hawking In this video As follows, the causality in the case of the emergence of the world and proving the existence of God does not have the application. That is, according to hawking, we can have a world without that there be cause it.

The distinction between essence and existence of Avicenna is clear before you pay there, argues that three intrinsic mode for it is feasible. Whatever is not there or not, before or not, inherently impossible or the exalted one, or may be obligatory or exalted one exalted one. The exalted one impossible thing is that although it is inherently impossible to its essence it makes impossible to. For example, if we define the four corners of the triangle, the triangle is inherently impossible. Although the exalted one possible dashtensh is that there may be but not essential. Whatever we have in the world around us, and around the exalted one possible meaning is inherently possible; but do not necessary. As we will find that the creatures and phenomena of this world arise or the process of. The exalted one obligatory it is something that is obligatory for inherently productive IE its essence although it makes it necessary. The fact that the world around us, there is the explanation and Avicenna believes that this explanation is the existence of God. Deny that something in the name of the exalted one obligatory available means that we assume all that there is in the universe, the exalted one.. But is such a thing possible?

According to Ibn Sina whatever in our world there are to reasons outside of its existence requires that the existence of it does. Since it may cause your time is due to the exalted one else needs although it does cause. For example, the existence of at least one cause of you needs. Assume that there are essential because your parents you. If there parents cause in you are their parents, and this sequence can be continued forever. Might say that because the world is not eternal and first so this is impossible. But clearly, this is not something that created a problem for the Avicenna Ibn Sina because it believed in the eternal being is the primary file for the world world; however, the chain also cause eternal is not possible and have finally disabled by a disabled Bay have emerged and the cause of the well known ارسطویی is the knowledge rules.

Avicenna argues that sets this cause-and-effect links — The exalted one, and the possibility to provide each entity — The exalted one could and should have their own reasons outside of that there they would be, and it is obligatory, because his God. Of course, does not explain why Avicenna there is God.

Gave this argument is that it assumes the Avicenna could be set alojodeha is the exalted one. If we know one does not necessarily set the properties of your component. For example, in mathematics is a field of numbers is not a number. Or for example, a car is not necessarily your components properties. So this is a problem that can be taken to Avicenna's argument is that the collection might not necessarily be exalted one alojodeha. In so doing, perhaps we alojodman we find the obligatory. In other words, his own world, past and future can be obligatory for alojodeha in the exalted one.. Another objection to this argument is taken is that perhaps there are several الوجودهای obligatory. Not only is no reason to have a alojub about the obligatory and it is not necessarily a God the exalted one. For example, we can claim that we are the exalted one obligatory numbers.

Although most books that teach within areas and universities and صدیقین argument Avicenna to point out work to end up here, but the argument here is not all to Avicenna. Avicenna of brhansh concludes that a خواصی must be unique, such as the exalted one obligatory, not material, skills and strength have. Avicenna argues that if instead of an exalted one obligatory number have exalted one, therefore, should be obligatory for میانشان problem is that toy تمایزشان toy تمایزشان be something and if so is it the cause of the disabled, and consequently the existence of precedence over the cause of the violation of the basic premise of our. From here concludes that only an exalted one obligatory may. So approach this exalted one obligatory cannot have components because if its components have to be distinct from each other and the components must be the cause of this distinction is that their precedence over the disabled violate the assumption of الوجودی is obligatory. Concludes that the prime cause of the exalted one, or obligatory, is simple and not compound and cannot be reserved because the article's components. So this is the first cause or the exalted one obligatory? Avicenna argues that God or sheer intellect is obligatory for the exalted one. Since God is exalted one obligatory, can not change because if change comes, therefore, has the difference and the cause of the difference on the existence of God as being the cause of the handicapped, which violate our basic assumption is the obligatory الوجودی of God. Because it can not change once it is inclusive and is not a part of wisdom. In other words, God could hear the most about the general nature of the storm, for example, the rules of the world based on قوانیی that he created, but cannot use the توفانی that came out a few days ago in the Philippines and the extent of the devastation that followed the wisdom of God to hear because it emerged solely for the reason that it is inclusive and there is no change in the. This issue, including the reasons that the Islamic world like some later philosophers الغزالی and العشعری were delivered to the demonstration of Avicenna.