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The Kalam Cosmological Argument

In Philosophy of Religion: A Reader and Guide. New Brunswick, N.J.: Georgetown Univ Pr. pp. 383-383 (1998)

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  1. Moreland on the Impossibility of Traversing the Infinite: A Critique.Felipe Leon - 2011 - Philo 14 (1):32-42.
    A key premise of the kalam cosmological argument is that the universe began to exist. However, while a number of philosophers have offered powerful criticisms of William Lane Craig’s defense of the premise, J.P. Moreland has also offered a number of unique arguments in support of it, and to date, little attention has been paid to these in the literature. In this paper, I attempt to go some way toward redressing this matter. In particular, I shall argue that Moreland’s philosophical (...)
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  • (1 other version)Cosmological arguments.Graham Oppy - 2009 - Noûs 43 (1):31-48.
    This paper provides a taxonomy of cosmological arguments and givesgeneral reasons for thinking that arguments that belong to a given category do not succeed.
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  • (2 other versions)Prolegomena to any Future Physics-Based Metaphysics.Bradley Monton - 2010 - In Jonathan L. Kvanvig (ed.), Oxford Studies in Philosophy of Religion Volume. Oxford: Oxford University Press.
    Metaphysicians sometimes appeal to physics to establish claims about the fundamental nature of the world. But given the current state of inquiry in physics, where there are two most fundamental theories that are incompatible, such arguments of physics-based metaphysics are problematic. I support this line of thought by focussing on two sorts of problematic arguments, special-relativity-based arguments against presentism and big-bang-based arguments in favor of the existence of God. I am not arguing that physics-based metaphysics can’t be done; I am (...)
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  • Infinity and the past.Quentin Smith - 1987 - Philosophy of Science 54 (1):63-75.
    infinite, and offer several arguments in sup port of this thesis. I believe their arguments are unsuccessful and aim to refute six of them in the six sections of the paper. One of my main criticisms concerns their supposition that an infinite series of past events must contain some events separated from the present event by an infinite number of intermediate events, and consequently that from one of these infinitely distant past events the present could never have been reached. I (...)
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  • Natural Theology and Divine Freedom.Philipp Kremers - 2024 - Sophia 63 (1):135-150.
    Many philosophers of theistic religions claim (1) that there are powerful a posteriori arguments for God’s existence that make it rational to believe that He exists and at the same time maintain (2) that God always has the freedom to do otherwise. In this article, I argue that these two positions are inconsistent because the empirical evidence on which the a posteriori arguments for God’s existence rest can be explained better by positing the existence of a God-like being without the (...)
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  • Reasons to Believe - Theoretical Arguments.Marcus Hunt - 2020 - In Beau Branson, Hans Van Eyghen, Marcus Hunt, Tim Knepper, Robert Sloan Lee & Steven Steyl (eds.), Introduction to Philosophy: Philosophy of Religion. Rebus Community Press. pp. 22-33.
    A summary of common arguments for belief in God - teleological, cosmological, ontological, and reformed epistemology.
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  • Natural Theology and Religious Belief.Max Baker-Hytch - 2023 - In John Greco, Tyler Dalton McNabb & Jonathan Fuqua (eds.), The Cambridge Handbook of Religious Epistemology. New York, NY: Cambridge University Press. pp. 13-28.
    It is no exaggeration to say that there has been an explosion of activity in the field of philosophical enquiry that is known as natural theology. Having been smothered in the early part of the twentieth century due to the dominance of the anti-metaphysical doctrine of logical positivism, natural theology began to make a comeback in the late 1950s as logical positivism collapsed and analytic philosophers took a newfound interest in metaphysical topics such as possibility and necessity, causation, time, the (...)
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  • (1 other version)Kalām and Cognition.Mahrad Almotahari - 2023 - In Mohammad Saleh Zarepour (ed.), Islamic philosophy of religion: analytic perspectives. New York: Routledge. pp. 41-63.
    An application of some recent work on the science of generic thought.
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  • (1 other version)Kalām and Cognition.Mahrad Almotahari - 2023 - In Mohammad Saleh Zarepour (ed.), Islamic philosophy of religion: analytic perspectives. New York: Routledge.
    An application of some recent work on the science of generic thought.
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  • Nonetheism: A Non-atheistic Account of a Non-existent God.Paul Kabay - 2015 - Forum Philosophicum: International Journal for Philosophy 20 (1):7-28.
    I briefly defend a view I call nonetheism: the claim that God is a non- existent item. I develop a defense that might be acceptable to a theist, but I also note that arguments for atheism would also support this claim. As such, nonetheism is a form of theism that is actually supported by the case for atheism. I begin by showing that it is possible for there to be a non-existent object—that such an idea is coherent. I then argue (...)
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  • All the time in the world.Alex Malpass - 2022 - Mind 131 (523):786-804.
    The second premise of the Kalām cosmological argument, as defended by William Lane Craig, has two supporting arguments; the Hilbert’s Hotel argument and the suc.
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  • Feminisms and Challenges to Institutionalized Philosophy of Religion.Nathan Eric Dickman - 2018 - Religions 9 (4):113.
    For my invited contribution to this special issue of Religions on “Feminisms and the Study of ‘Religions,’” I focus on philosophy of religion and contestations over its relevance to the academic field of Religious Studies. I amplify some feminist philosophers’ voices—especially Pamela Sue Anderson—in corroboration with recent calls from Religious Studies scholars to diversify philosophy of religions in the direction of locating it properly within the current state of Religious Studies. I want to do this by thinking through two proposals (...)
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  • Cosmological Arguments.Michael Almeida - 2018 - Cambridge University Press.
    The book discusses the structure, content, and evaluation of cosmological arguments. The introductory chapter investigates features essential to cosmological arguments. Traditionally, cosmological arguments are distinguished by their appeal to change, causation, contingency or objective becoming in the world. But none of these is in fact essential to the formulation of cosmological arguments. Chapters 1-3 present a critical discussion of traditional Thomistic, Kalam, and Leibnizian cosmological arguments, noting various advantages and disadvantages of these approaches. Chapter 4 offers an entirely new approach (...)
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  • Semiclassical Theism and the Passage of Planck Times.James Goetz - 2016 - Theology and Science 14 (3):325–339.
    This paper models God and time in the framework of modern physics. God bridges and simultaneously exists in (1) a universe with infinite tenseless time and (2) a created parallel universe with tensed time and a point origin. The primary attributes of God are inexhaustible love, inexhaustible perception, and inexhaustible force. The model also incorporates modern physics theories that include relativity, the conservation of energy, quantum mechanics, and multiverse geometry. For example, creation out of nothing and divine intervention are subject (...)
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  • Foundational Grounding and the Argument from Contingency.Kenneth L. Pearce - 2017 - Oxford Studies in Philosophy of Religion 8.
    The argument from contingency for the existence of God is best understood as a request for an explanation of the total sequence of causes and effects in the universe (‘History’ for short). Many puzzles about how there could be such an explanation arise from the assumption that God is being introduced as one more cause prepended to the sequence of causes that (allegedly) needed explaining. In response to this difficulty, this chapter defends three theses. First, it argues that, if the (...)
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  • Rethinking Plato: A Cartesian Quest for the Real Plato.Necip Fikri Alican - 2012 - Amsterdam and New York: Brill | Rodopi.
    This book is a quest for the real Plato, forever hiding behind the veil of drama. The quest, as the subtitle indicates, is Cartesian in that it looks for Plato independently of the prevailing paradigms on where we are supposed to find him. The result of the quest is a complete pedagogical platform on Plato. This does not mean that the book leaves nothing out, covering all the dialogues and all the themes, but that it provides the full intellectual apparatus (...)
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  • Finitism and the Beginning of the Universe.Stephen Puryear - 2014 - Australasian Journal of Philosophy 92 (4):619-629.
    Many philosophers have argued that the past must be finite in duration because otherwise reaching the present moment would have involved something impossible, namely, the sequential occurrence of an actual infinity of events. In reply, some philosophers have objected that there can be nothing amiss in such an occurrence, since actually infinite sequences are ‘traversed’ all the time in nature, for example, whenever an object moves from one location in space to another. This essay focuses on one of the two (...)
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  • Giving the Ontological Argument Its Due.C’Zar Bernstein - 2014 - Philosophia 42 (3):665-679.
    In this paper, I shall present and defend an ontological argument for the existence of God. The argument has two premises: possibly, God exists, and necessary existence is a perfection. I then defend, at length, arguments for both of these premises. Finally, I shall address common objections to ontological arguments, such as the Kantian slogan, and Gaunilo-style parodies, and argue that they do not succeed. I conclude that there is at least one extant ontological argument that is plausibly sound.
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  • Infinity Minus Infinity.James East - 2013 - Faith and Philosophy 30 (4):429-433.
    In this note, I consider an argument advanced by William Lane Craig and James D. Sinclair against the possibility of actual infinite collections based onHilbert’s Hotel and alleged problems with inverse operations in transfinite arithmetic. I aim to show that this argument is misguided, since it is based on a mistaken view that the impossibility of defining ℵ0 - ℵ0 entails the impossibility of removing an infinite subcollection from an infinite collection.
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  • Heartbreak at Hilbert's Hotel.Landon Hedrick - 2014 - Religious Studies 50 (1):27-46.
    William Lane Craig's defence of the kalam cosmological argument rests heavily on two philosophical arguments against a past-eternal universe. In this article I take issue with one of these arguments, what I call the – namely, that the metaphysical absurdity of an actually infinite number of things existing precludes the possibility of a beginningless past. After explaining this argument, I proceed to raise some initial doubts. After setting those aside, I show that the argument is ineffective against proponents of presentism. (...)
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  • Future freedom and the fixity of truth: closing the road to limited foreknowledge open theism. [REVIEW]Benjamin H. Arbour - 2013 - International Journal for Philosophy of Religion 73 (3):189-207.
    Unlike versions of open theism that appeal to the alethic openness of the future, defenders of limited foreknowledge open theism (hereafter LFOT) affirm that some propositions concerning future contingents are presently true. Thus, there exist truths that are unknown to God, so God is not omniscient simpliciter. LFOT requires modal definitions of divine omniscience such that God knows all truths that are logically knowable. Defenders of LFOT have yet to provide an adequate response to Richard Purtill’s argument that fatalism logically (...)
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  • God and Evidence: Problems for Theistic Philosophers.Rob Lovering - 2013 - New York: Bloomsbury Academic.
    God and Evidence presents a new set of compelling problems for theistic philosophers. The problems pertain to three types of theistic philosopher, which Lovering defines here as 'theistic inferentialists,' 'theistic non-inferentialists,' and 'theistic fideists.' Theistic inferentialists believe that God exists, that there is inferential probabilifying evidence of God's existence, and that this evidence is discoverable not simply in principle but in practice. Theistic non-inferentialists believe that God exists, that there is non-inferential probabilifying evidence of God's existence, and that this evidence (...)
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  • A New Kalam Argument: Revenge of the Grim Reaper.Robert C. Koons - 2014 - Noûs 48 (2):256-267.
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  • The Retreat Argument.Hans Van Eyghen - 2018 - Heythrop Journal (3):497-508.
    Some philosophers and scientists argue that as science progresses the religious domain shrinks ever more. They see the advance of science as an argument against religion and for naturalism. In what follows I construct the argument that is tacit in this line of reasoning and criticize it.
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  • An Open Infinite Future is Impossible.Alexander R. Pruss - 2016 - Faith and Philosophy 33 (4):461-464.
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  • God and Boscovich’s Demon.Boris Kožnjak - 2021 - The European Legacy 27 (1):39-56.
    From the physical, mathematical, and conceptual points of view, Roger Joseph Boscovich’s original 1758 formulation of the principle of physical determinism and Pierre-Simon Laplace’s later 1814 ren...
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  • Closed systems, explanations, and the cosmological argument.Kevin Davey & Mark Lippelmann - 2007 - International Journal for Philosophy of Religion 62 (2):89 - 101.
    Examples involving infinite suspended chains or infinite trains are sometimes used to defend perceived weaknesses in traditional cosmological arguments. In this article, we distinguish two versions of the cosmological argument, suggest that such examples can only be relevant if it is one specific type of cosmological argument that is being considered, and then criticize the use of such examples in this particular type of cosmological argument. Our criticism revolves around a discussion of what it means to call a system closed, (...)
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  • Or we can be philosophers: a response to Barbara Forrest.Francis J. Beckwith - 2015 - Synthese 192 (Suppl 1):3-25.
    This article is a response to Barbara Forrest’ 2011 Synthese article, “On the Non-Epistemology of Intelligent Design.” Forrest offers an account of my philosophical work that consists almost entirely of personal attacks, excursions into my religious pilgrimage, and misunderstandings and misrepresentations of my work as well as of certain philosophical issues. Not surprisingly, the Synthese editors include a disclaimer in the front matter of the special issue in which Forrest’s article was published. In my response, I address three topics: (1) (...)
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  • New remarks on the cosmological argument.Gustavo E. Romero & Daniela Pérez - 2012 - International Journal for Philosophy of Religion 72 (2):103-113.
    We present a formal analysis of the Cosmological Argument in its two main forms: that due to Aquinas, and the revised version of the Kalam Cosmological Argument more recently advocated by William Lane Craig. We formulate these two arguments in such a way that each conclusion follows in first-order logic from the corresponding assumptions. Our analysis shows that the conclusion which follows for Aquinas is considerably weaker than what his aims demand. With formalizations that are logically valid in hand, we (...)
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  • ارزیابی ایراد کانتوری پاتریک گریم به علم مطلق الهی با تکیه بر دیدگاه پلانتینگا و ملاصدرا.ملیحه آقائی, سید احمد فاضلی & زهرا خزاعی - 2022 - پژوهشنامه فلسفه دین 19 (2):23-48.
    استدلال کانتوری گریم از جمله براهینی است که در مباحث فلسفی اخیر ناسازگاری مفهوم علم مطلق را مورد هدف قرار داده است. گریم با استناد به اصل ریاضی کانتور و بر مبنای تعریف پذیرفته‌شدۀ علم مطلق، یعنی علم به تمامی گزاره­های صادق، وجود عالم مطلق را به دلیل عدم امکان وجود متعلق علم او، یعنی «مجموعه گزاره­های صادق»، انکار می­نماید. در این زمینه پاسخ­های متعددی در دفاع از علم مطلق الهی از سوی متفکران مسیحی معاصر ارائه شده که یکی از (...)
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  • Quantum cosmologies and the "beginning".Willem B. Drees - 1991 - Zygon 26 (3):373-396.
    The cosmology proposed by Stephen Hawking has been understood as support for an atheistic stance, due mainly to its view of the nature of time in combination with the absence of explicit boundary conditions. Against such a view, this article argues that one might develop a theistic understanding of the Universe in the context of Hawking's cosmology. In addition, the quantum cosmologies of Andrej Linde and Roger Penrose are presented. The coexistence of different research programs and their implicit metaphysical views (...)
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  • Finitism and Divisibility: A Reply to Puryear.Travis Dumsday - 2016 - Australasian Journal of Philosophy 94 (3):596-601.
    Puryear develops an objection against a prominent attempt to show that the universe must have a temporal beginning. Here I formulate a reply.
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  • The extent of the present.William Craig - 2000 - International Studies in the Philosophy of Science 14 (2):165 – 185.
    One of the principal objections to a tensed or dynamic theory of time is the ancient puzzle about the extent of the present. Three alternative conceptions of the extent of the present are considered: an instantaneous present, an atomic present, and a non-metrical present. The first conception is difficult to reconcile with the objectivity of temporal becoming posited by a dynamic theory of time. The second conception solves that problem, but only at the expense of making change discontinuous. The third (...)
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  • Apuntes sobre la construcción de puentes entre la ciencia y la teología en la obra de Mariano Artigas.Francisco José Soler Gil - 2016 - Scientia et Fides 4 (2):185-200.
    This paper presents some schematically steps which Mariano Artigas thinks are necessary for building strong bridges between science and theology: First, the philosophical nature of these bridges is identified. Second, the paper highlights the compromise with some form of scientific realism as an essential commitment for this bridge-building. Third, some proposals which Artigas consideres unsuitable to serve as bridges between science and theology are mentioned, and finally some aspects he believes that can actually serve to build those bridges are pointed.
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