Aristotle Attempts The Impossible
Aristotle Attempts The Impossible
Aristotle Attempts The Impossible
Aristotle Attempts The Impossible
Proof of God by Reason
The choice of Aristotle (384-322 B.C.)
Aristotle: the first tutor, attempts the impossible:
A Proof by Reason for the existence of God.
Confrontation with Universe
The first proposition of Aristotle concerning the confrontation between man and the universe is proclaimed in the first phrase of his work Metaphysics:
Inborn Curiosity for Knowledge
All men by nature desire to know. An indication of this is the pleasure we take in our senses; for even apart from their usefulness they are loved for themselves; and above all others the sense of sight.' (1)
Aristotle's Thesis
Then, from observing the universe, Aristotle concludes a substance' that is immobile' and eternal'; as well as the internality' of movement':
But, beside simple and absolute interpretation of the
universe, which determines, according to us, the first and immobile substance, we can observe other interpretations, those of planets, which are also eternal; because the body which is moved circularly is eternal, and at rest. It results from this that each one of these interpretations is also produced in isolation, by some immobile and eternal substance.
Eternal Substance
In fact, the nature of the stars is also a kind of
eternal substance; the movement must be eternal, and it must be anterior to the moved, just as what is anterior to the substance cannot be the same as the substance.' (2)
Aristotle confronts the perceptible in order to get to the intelligible.
First Principles
He begins his inquiry by the research for principles:
When the objects of an inquiry, in any field, have principles, conditions, or elements, it is through acquaintance with these that knowledge, that is to say scientific knowledge, is attained. For we do not think that we know a thing until we are acquainted with its primary conditions or first principles, and have carried our analysis as far as its simplest elements.
Therefore, in the science of Nature, as in other branches of study, our first task will be to try to determine what is related to its principles.' (3)
By observing nature Aristotle deduces "matter" and "form" and then concludes a "mover", and by studying "movement" and "change" he concludes the "necessity" for a "mover". (4)
Aristotle prepares the logic of his metaphysical thought by defining concepts of things in order to establish finally the science of the "prime mover: God"'.
The Science of the Being' as the Highest
This science, he precise, is the highest of all sciences that deserves to be studied and to be contemplated:
It is a science which considers the Being as a Being, and considers at the same time all the essential conditions that the Being can present. This science cannot be confounded, in any way, with other sciences, particular, since not one of these sciences studies, in a universal way, the Being as a Being
But, if one does not attach himself, like we do, except to principles and the highest causes, one sees clearly that these principles must be those of a specific nature by itself.' (5)
Necessity of Principles
By examining the perceptible' Aristotle concludes the
necessity' for principles'. From his presumption of
principles, Aristotle demonstrates the "necessity" for "a principle" or for "several principles": But it is necessary that there is either one principle or several'.
(6)
Immobility of the Principle
The principle', Aristotle concludes, is by necessity'
immobile'. The reasoning assumes the necessity' of a principle' or many', but if, and only if, there is one' then Aristotle concludes its immobility'. The concept of principle is presumed by Aristotle, for there is nothing in things that proves such a principle. Then, the idea of necessity is a forced conjectural concept.
The concept of immobility' appears suddenly in Aristotelian logic, for one may naturally wonder about its origin' and its necessity' in the argument. The relation between the assumption of the principle' and the assumption of necessity' and the assumption of the immobile' is not established. Any assumption of this argument does not have any validity except the validity of its own presumption.
Aristotle explains further that,
Among existent beings, some are by nature, and others are coming from other causes (art, chance, the considered choice), each one of these, in fact, have in itself a principle of movement and rest.' (7)
And,
All existing beings of this nature have a similar principle.' (8)
The Principle of Movement
He considers "nature" as an indicator of a "principle of
movement": Nature thus says in one manner: that the first subjacent matter of every being that has in itself a principle of movement and change; and in another manner, it is the shape and more precisely the form according to this definition.' (9)
Aristotle attempts, for the precision of his concepts, whether perceptible or intelligible, a definition. For example, "emptiness" is defined as:
In fact, we are of the opinion that emptiness is a space in which there is nothing'. (10)
Definition of "place" takes a dubious aspect, allotted to form or matter. Neither form nor matter is precisely defined by indicating the real sense of each term:
Place is the form of each thing, place is the extension of size, it is matter.' (11)
The definition of time is presented as follows:
For time is this: the number of a movement according to the anterior and the posterior.' (12)
No attempt here is made to identify what is number', what is movement', what is anterior', nor what is posterior'. These terms are left to the imagination of the audience.
Neither matter' nor time' is defined by Aristotle, either in their proper terms, nor as for their presence, nor as for their origin, nor as for their finalities. Anyhow; these unidentified phenomena remain, at best and until the present time, unresolved enigmas. According to present scientific hypothesis the emptiness does not exist, there is always matter that makes emptiness, and time is regarded as the "ray of
matter" in the general theory of relativity, which remains another enigma.
No one knows, until now, what matter and time are. Neither Einstein nor Hawkins explain in their scientific works what matter is (whether white or black) nor do they define time.
Necessity as Cornerstone to Aristotle's Argument
The Aristotelian argument of the relation between movement and change is founded on a presumed "necessity":
But since every movement is a sort of change, and that there are three kinds of change that we have said, and that among those that have relation to generation and alteration are not movements (it is those that are relative to contradiction). It is
necessary that only change that takes place from subject to subject to be a movement.' (13)
While trying to explain change' Aristotle emphasizes the terms "thing", which he does not identify- and "towards" indicating movement in a place. By presuming further a "necessity" he attempts to justify his notion of the "prime mover": But since that every thing that changes from one thing towards another thing, it is necessary that what has changed,
at the first moment when it has changed, must be in (the place) towards what it has changed.' (14)
By binding movement with time and the fact of being moved, what is moved and that of which the movement takes place, are divided in the same manner, Aristotle concludes that all that is moved is moved by something in order to force his assumption of the "necessity" for a "prime mover" that is not
moved but moves everything.
Aristotelian Logic
God Is, because Movement Is
The Aristotelian argument is formulated in the following manner:
a. But since all that is moved is moved by something and at a specific time, and there is movement for the whole of the moved, it is necessary that divisions are the same in time, the movement, the fact of being moved, that which is moved and that in which the movement occurs.' (15)
B. Every thing moved is necessarily moved by something.' (16)
C. But since every thing moved is necessarily moved by something, if something is moved of a local movement by something other than what is moved, and which is in its turn the mover that is moved by something else that is moved, and so on unceasingly, it is necessary that there is something that is the prime mover, i.e. that does not go on indefinitely.' (17)
The supposedly prime mover' is considered precisely as the first principle of movement:
The prime mover, not in the sense of in view of what, but in the sense of what the principle of movement leads to, is the assembly of what is moved (by "together" I mean to say that things do not have anything between them.)' (18)
Movement Indicates God By Necessity
Aristotle defines movement as an "act of the mover":
Thus, we say that movement is the act of the mover as a mover.' (19)
Aristotle then considers movement which is either generated or eternal:
It is thus necessary that these things also were generated at a given time where they were not', or else they are eternal.' (20)
Here Aristotle poses the problematic between the eternity of the world and a beginning.
However, the eternity of the world, weakened scientifically by the hypothesis of Big-bang (accepted by most scientists today) in the twentieth century, is subject to definite validation.
Aristotle argues in favor of the eternity of movement on the presumption that if movement has a beginning; there would be always a movement anterior to the primary movement.'
But, he does not apply this logic to the "prime mover" who is supposedly the first principle that is not moved but moves everything.
Eternity of Movement Proves the Eternity of God
He concludes that time and movement are also eternal:
In fact, if time is the number of a movement or a sort of movement, since time always existed, it is necessary that movement itself is also eternal.' (22)
From his observation of movement Aristotle concludes a "necessity" for a "prime mover" that is not moved by something else', (23) founded on a supposed "necessity".
He concludes also the "eternity" of the "prime mover" by assumption:
But since movement must always exist without interruption, it is necessary that there is something eternal which moves it first, a thing or several, and which the prime mover is not moved.' (24)
The Prime Mover
Aristotle arrives at his principle thesis of the "prime mover" and the uniqueness' of the prime mover', displayed in his major works on the Physics and the Metaphysics:
And a unique mover will be sufficient, which, being the first of the movers, will be principle of movement for the others.' (25)
Immobility of prime Mover
Aristotle concludes the existence of the "prime mover" as well as the "immobility" of this "prime mover":
From this, hence, we will be convinced that there exists some thing of a prime immobile, and also by considering again the principles of movers.' (26)
Uniqueness and Eternity of Prime Mover
By assuming the "necessity" of such a "prime mover"
Aristotle calls upon the "obviousness" of his conclusions of the "uniqueness" and "eternity" of the "prime mover":
But from what also follows, it is manifest that it is necessary that the prime mover is something unique and eternal.' (27)
Although Aristotle has proclaimed, starting from his
observation of movement, the attributes of his major
assumption in Metaphysics as well as the Physics of the existence of the "prime mover" identified by him as "God", be "manifest" and "convincing", he identifies the "prime mover" as "eternal" and "substance", as well as "an act" at one and the same time (28):
Prime Substance
The Aristotelian concept of the prime substance':
But, as what is moved is moved in its turn, we must conceive of something that is moved without being moved, something eternal, which is substance and an act.' (29)
No Physical Dimensions for the Prime Mover
Aristotle gives another attribute to "the prime mover", that is being free of physical dimensions of size and parts:
That this prime mover is necessarily without any parts and has no size.' (30)
The function of the prime mover Aristotle precise is primarily to move things and thus the first moved, according to Aristotle, is also eternal like the prime mover:
But, undoubtedly, if something like this always exists, a prime mover itself immobile and eternal, it is necessary that the first thing moved by him is also eternal.' (31)
Perfection of the Prime Mover
In the Aristotelian logic "necessity" is paramount for the presumption of the "existence" of a "God". From his assumption of a God Aristotle ascribes another attribute, that of perfection:
Thus, in all necessity, this principle exists; as necessary, and it is perfect such as it exists.' (32)
These qualities of being prime mover', eternal', immobile' and perfect' are attributed to God'.
God: in the Physics and the Metaphysics
The term "God" is used, for the first time, in the Metaphysics, as well as in the Physics.
God as Life and Intelligence
God is identified by Aristotle as life' and An act of
intelligence expressing the living eternal':
Now, it is just as good; and life belongs certainly to God, since the act of intelligence, is life itself, and that intelligence is nothing else but the act. Furthermore, the act by itself is but the life of God; it is the highest life that we can allot to him; it is his eternal life; and this is how we can affirm that God is the eternal living and the perfect. Hence, life, with a continuous and eternal duration, is its prerogative; because God is precisely what we have just said. (33)
This is the finality of Arsitotelian thought in metaphysical speculation.
Creator factor' is abscent in Aristotelian thinking
We ought to precise here that nowhere in the writings of Aristotle we find reference to God as a "creator". Aristotelian thought does not conceive of God as creator of things, but simply as the eternal prime mover who moves things constantly that they are already in existence; but God is not the initiator-designer of their existence. No where in his concept of movement and the prime mover Aristotle discusses
the notion of creation. Things, to him, are moved by God and movement is eternal like the initiator of movement.
God as initiator of movement only
God only initiates movements in Aristotelian thought.
Having inferred his concept of God from movement Aristotle then identifies "God" as the "eternal divine intelligence" whose function and pleasure is to contemplate his own intelligence:
Consequently, that which intelligence seems to have of the divine belongs more particularly to his act than to his power; and contemplation, in the intelligence, is the most delightful and most revealing. If thus God enjoys this supreme happiness
eternally, that we, we taste only one moment, it is a thing that is quite admirable; but, if there is more than that, then it is even more marvelous.' (34)
God contemplates His own Intelligence
Aristotle describes further the intelligence' of God as a self- sufficient preoccupation':
Hence, this Intelligence thinks of itself, since it is what there is of the most perfect; and the Intelligence is the intelligence of the intelligence. Science, feeling, opinion, reflection always seem to address some external object, and these do not address themselves except indirectly.' (35)
Argument without Proof
From his observation and analysis of the phenomenon of movement Aristotle concludes a whole concept of the existence of a God, this concept is found only in monotheistic religions. Particularly in Judaism of which the Scriptures of the Torah indicate the same exact attributes to God, the one and unique God, with the exception of the idea of creation,
although central in the Torah but unmentioned by Aristotle.
False Concept of Necessity-Prime Mover"
Necessity Does Not lead to a Prime Mover
By pleading the "necessity" to stop the process Aristotle imposes his assumption of the "prime mover". This, at best, does not demonstrate the existence of a prime mover but only by assumption.
Although movement, one manifestation of matter among other manifestations, it may indicate causality, should the individual convictions see it that way, where Aristotle deduces from it the existence of the eternal good God.
In the analysis of the Aristotelian ideas we observe that no one empirical evidence is advanced in support to his presumptions.
Although the Aristotelian concept of God, inferred from movement, has influenced metaphysical thought and religious reasoning throughout the centuries and until now.
At best it remains his own
personal convictions expressed in his
own choice to believe.
_____
1. Aristotle, Metaphysics, Agora, Paris, 1991, De liver Alpha,
Chaptre I, P. 39.
2. Ibid., pp. 417-418.
3. Aristotle, Physics, Translation Pierre Pellegrin, 2E edition,
GF Flammarion, Paris, 2002, Book 1, Part 1.
4. Ibid., p. 146.
5. Ibid., pp. 69-70.
6. Ibid., pp. 71-72.
7. Ibid., pp. 115-116.
8. Ibid., p. 117.
9. Ibid., p. 117.
10. Aristotle, Physics, p. 229.
11. Ibid., p 252.
12. Ibid., p. 207.
13. Ibid., p. 207.
14. Ibid., P. 279.
15. Ibid., p. 325.
16. Ibid., p. 355.
17. Ibid., pp. 356-357.
18. Ibid., p. 361.
19. Ibid., p. 385.
20. Ibid., p. 386.
21. Ibid., pp. 385-387.
22. Ibid., p. 387.
23. Ibid., p. 405.
24. Ibid., p. 415.
25. Ibid., p. 417.
26. Ibid., p. 418.
27. Ibid., p. 418.
28. Aristotle, Metaphysics, p. 409.
29. Ibid., p. 413.
30. Aristotle, Physics, p.442.
31. Ibid., p. 421.
32. Aristotle, Metaphysics, p. 414.
33. Ibid., p. 415.
34. Ibid., p.415.
35. Ibid., p. 423.
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