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2009
Let ‘reality’ refer to the largest whole every eligible part of which is connected to our eligible part of reality under a privileged external relation (think: ‘a is causally related to b’). We suppose that this privileged external relation has an analogue that is directed, so that some eligible parts of reality are anterior to other eligible parts of reality under the analogue of the privileged relation (think: ‘a is causally anterior to b’). We do not suppose that this analogue relation is total: we allow that there are non-overlapping eligible parts of reality such that neither is anterior to the other under the analogue relation. However, as noted, we do suppose that any two non-overlapping eligible parts of reality are connected by a chain of non-overlapping eligible parts of reality under the relation itself. Moreover, we suppose that each eligible part of reality is such that none of its parts is anterior to any other of its parts under the analogue relation, and also such that there are no other eligible parts of reality to which it fails to be connected under the relation itself. To illustrate this rather abstract account of reality—and to exhibit a justification for its complexity—we consider a concrete example. Pretend that reality is exhausted by an instance of a standard general relativistic universe that originates in an initial singularity. Eligible parts of reality will be maximal sub-parts all of whose parts have only space-like connections to each other. These eligible parts will stand in causal—light-like and time-like—relations to one another. If, for example, the initial singularity is a singular surface, it may be that there are non-overlapping eligible parts of reality that are causally related to one another only in virtue of the fact that they trace back to non-overlapping regions of that initial singular surface. (Among the reasons why we can only pretend that reality is exhausted by an instance of a standard general relativistic universe that originates in an initial singularity, perhaps the most important is that we should not immediately rule out the possibility that reality has parts ‘on the other side of the initial singularity’ from which our observable universe has arisen. We suppose only that, if reality does have parts ‘on the other side of the initial singularity’ from which our observable universe has arisen, then there are least analogues of causation and space-like relation that determine the extent of reality.) There are many hypotheses that one can frame about the overall ‘shape’ taken by reality under our privileged external relation. We begin by distinguishing the following two very general competing hypotheses: Infinite Regress: Under the external relation, each eligible part of reality which is posterior to some non-overlapping eligible part of reality belongs to a chain of non-overlapping eligible parts of reality which satisfies the following condition: for each member of the chain, there is an anterior (and not posterior) member of the chain that does not overlap with any other members of the chain. Initial Boundary: Under the external relation, there is a smallest eligible part of reality that is anterior to every other non-overlapping eligible part of reality and not posterior to any eligible part of reality. In the subsequent discussion, we simply—though perhaps improperly—ignore all of the many competing hypotheses that one might frame about the general shape of reality under the privileged external relation. The Initial Boundary hypothesis divides into two competing sub-hypotheses, depending upon the modal status of the initial boundary: Contingent Initial Boundary: Under the external relation, there is a smallest eligible part of reality that is anterior to every other non-overlapping eligible part of reality and not posterior to any non-overlapping eligible part of reality, and that smallest eligible part of reality exists contingently. Necessary Initial Boundary: Under the external relation, there is a smallest eligible part of reality that is anterior to every other non-overlapping eligible part of reality and not posterior to any non-overlapping eligible part of reality, and that smallest eligible part of reality exists of necessity. The Initial Boundary hypothesis also divides into two competing sub-hypotheses depending upon the ontological status of the initial boundary: Immanent Initial Boundary: Under the external relation, there is a smallest eligible part of reality that is anterior to every other non-overlapping eligible part of reality and not posterior to any non-overlapping eligible part of reality, and that smallest eligible part of reality is continuous in nature with the rest of reality Transcendent Initial Boundary: Under the external relation, there is a smallest eligible part of reality that is anterior to every other non-overlapping eligible part of reality and not posterior to any non-overlapping eligible part of reality, and that smallest eligible part of reality is radically different in nature from the rest of reality. And the Initial Boundary hypothesis divides into two competing sub-hypotheses depending upon the psychological status of the initial boundary: Impersonal Initial Boundary: Under the external relation, there is a smallest eligible part of reality that is anterior to every other non-overlapping eligible part of reality and not posterior to any non-overlapping eligible part of reality, and that smallest eligible part of reality has no personal—mental, psychological—properties. Personal Initial Boundary: Under the external relation, there is a smallest eligible part of reality that is anterior to every other non-overlapping eligible part of reality and not posterior to any non-overlapping eligible part of reality, and that smallest eligible part of reality has personal—mental, psychological—properties. Given only the distinctions that we have drawn to this point, we now have eight competing versions of the Initial Boundary hypothesis, and we also have the competing Infinite Regress hypothesis. Are there reasons to prefer one of these nine hypotheses above all of the others? Theists suppose that the answer to this question is affirmative: we should prefer Necessary Transcendent Personal Initial Boundary above the other eight hypotheses. On the other hand, it is not at all clear that naturalists suppose that the answer to the question is affirmative: it may well be that naturalists suppose that we have no reasons for preferring any one of Infinite Regress, Necessary Immanent Impersonal Initial Boundary, and Contingent Immanent Impersonal Initial Boundary to the other two hypotheses in this group. However, naturalists will hold that at least one of Infinite Regress, Necessary Immanent Impersonal Initial Boundary, and Contingent Immanent Impersonal Initial Boundary is preferable to all of the six remaining alternatives; and if naturalists are undecided between two or more of the hypotheses that are congenial to naturalism, then they will hold that all of the hypotheses between which they are undecided are preferable to the remaining six alternatives. In the ensuing discussion, we shall restrict our attention to the dispute between theists and naturalists about the standing of the four hypotheses singled out in the preceding paragraph. As before, we simply—though perhaps improperly—ignore all other disputes concerning the relative standing of the nine hypotheses that we have identified, and concerning the many hypotheses that we have not even attempted to frame. (It is, for example, an interesting question what pantheists should say about the relative standing of our nine hypotheses. But that is not a question properly taken up in the present context.) One way of reading William Lane Craig’s voluminous writings on the kalām cosmological argument is as the construction of a case for the superiority of Necessary Initial Boundary to both Infinite Regress and Contingent Initial Boundary. While Craig’s writings focussed solely on the kalām cosmological argument offer no means of deciding between Necessary Immanent Impersonal Initial Boundary and Necessary Transcendent Personal Initial Boundary, the success of the case developed in those writings would remove Infinite Regress and Contingent Immanent Impersonal Initial Boundary from the contest, or, at any rate, would provide some non-negligible but defeasible reason to prefer Necessary Transcendent Personal Initial Boundary to Infinite Regress and Contingent Immanent Impersonal Initial Boundary. Consequently, naturalists have good reason to think carefully about the case that Craig develops: if his case is compelling, then naturalists are obliged to adopt Necessary Immanent Impersonal Initial Boundary. We shall start with the case that Craig develops against Infinite Regress.
The British Journal for Philosophy of Science
The Kalam Cosmological Argument Meets The Mentaculus2020 •
According to the orthodox interpretation of bounce cosmologies, the universe was born from an entropy reducing phase in a previous universe. To defend the thesis that the whole of physical reality was caused to exist a finite time ago, William Lane Craig and co-author James Sinclair have argued the low entropy interface between universes should instead be understood as the beginning of two universes. Here, I present Craig and Sinclair with a dilemma. On the one hand, if the direction of time is reducible, as friends of the Mentaculus-e.g., David Albert, Barry Loewer, and David Papineau-maintain, then there is reason to think that the direction of time and the entropic arrow of time align. But on that account, efficient causation is likely reducible to non-causal phenomena. In consequence, contrary to Craig and Sinclair's theological aims, things can begin to exist without causes. On the other hand, if the direction of time is not reducible, Craig and Sinclair's interpretation of bounce cosmologies is unjustified. Lastly, a reply to a potential objection motivates a discussion of how to interpret bounce cosmologies on the tensed theory of absolute time favored by Craig and Sinclair. I offer two interpretations of bounce cosmologies that, given a tensed theory of absolute time, are preferable to those Craig and Sinclair offer, yet inconsistent with their project in natural theology; on one interpretation, the universe does not require a supernatural cause and, on the other, bounce cosmologies represent the universe as never having begun to exist.
Hypotheses about the shape of causal reality admit of both theistic and non-theistic interpretations. I argue that, on the simplest hypotheses about the causal shape of reality-infinite regress, contingent initial boundary, necessary initial boundary-there is good reason to suppose that non-theism is always either preferable to, or at least the equal of, theism, at least insofar as we restrict our attention merely to the domain of explanation of existence. Moreover, I suggest that it is perfectly proper for naturalists to be undecided between these simple hypotheses about the causal shape of reality: contrary to the proponents of cosmological arguments, there are no decisive objections to any of these simple hypotheses. (I argue this case in detail in connection with objections offered by William Lane Craig; however, I believe that the case holds quite generally.
This paper examines the kalam cosmological argument, as expounded by William Lane Craig, insofar as it pertains to the premise that it is metaphysically impossible for an infinite set of real entities to exist. Craig contends that this premise is justified because the application of the Cantorian theory to the real world generates counterintuitive absurdities. This paper shows that Craig's contention fails because it is possible to apply Cantorian theory to the real world without thereby generating counterintuitive absurdities, provided one avoids positing that an infinite set of real entities is technically a set within the meaning of such theory. Accordingly, this paper proposes an alternative version of the application of Cantorian theory to the real world thereby replacing the standard version of such application so thoroughly criticized by Craig. Corrigenda Note (July 26, 2015: A. Replace <<that>> with <<than>> in the second sentence of #20; B. Delete the second <<that>> that appears in #29 following the citation to note 40; C. Replace the second sentence in #30 with <<This general objection rests upon his rejection of the applicability to real infinite sets via the SV of the principle of correspondence, which "asserts that if [and only if] a one-to-one correspondence between the elements of two sets can be established, the sets are [numerically] equivalent [i.e., have the same cardinality].”43>>; D. Change note 43 by adding << (bracketed matter added to correctly state Craig’s actual position),>> after the citation <<Ibid., pp. 94-95>>. E. Delete the second sentence beginning with <<Craig>>. [08-29-16: F. Change title (it.) <<Scientific Thought" in note 7 to (it.))<<The Mind and its Place in Nature>>.
2022 •
This paper considers two problems-one in philosophy of religion and another in philosophy of physics-and shows that the two problems have one solution. Some Christian philosophers have endorsed the views that (i) there was a first finitely long period of time, (ii) God is in time, and yet (iii) God did not have a beginning. If there was a first finitely long period of time and God is in time then there was a first finitely long period of time in God's life. But if God's life includes a first finitely long period of time, then, on one initially intuitive conception of beginning to exist, God began to exist. Thus, at first glance, (i)-(iii) are not mutually compatible. Meanwhile, on a variety of proposals for quantum gravity theories or interpretations of quantum theory, space-time is not fundamental to physical reality and instead can (somehow) be explained in terms of yet more fundamental physical substructures. As I show, there is a strong intuition that if space-time is not fundamental to physical reality, then, even if there were a first finitely long period in the life of physical reality, physical reality would be beginningless. Thus, both theistic philosophers and philosophers of physics have developed theories on which some beginningless entities have a first finitely long temporal period in their lives and so both groups should be interested in developing criteria that distinguish such entities from entities with a beginning. In this paper, I offer one necessary (but not sufficient) condition, namely, that entities that begin to exist are absent from the closest possible worlds without time. The view that I defend has one significant upshot: no sound argument can use the mere fact (if it is a fact) that past time is finite to reach the conclusion that the totality of physical reality had a beginning.
The kalām cosmological argument proceeds from the claims that everything with a beginning has a cause of its existence, and that the universe has a beginning. It follows that the universe has a cause of its existence. Presumably, this is God. Some defenders of the argument contend that, since we don't see things randomly coming into existence, we know from experience that everything with a beginning has a cause of its existence. Against this, some critics argue that we may not, in this context, legitimately move from observations of material things within the universe to conclusions about the universe itself. I argue that these critics are mistaken. Plausibly we can, after all, draw cosmic conclusions from everyday experiences in support of the kalām argument.
2022 •
This dissertation is concerned with two of the largest questions that we can ask about the nature of physical reality: first, whether physical reality begin to exist and, second, what criteria would physical reality have to fulfill in order to have had a beginning? Philosophers of religion and theologians have previously addressed whether physical reality began to exist in the context of defending the Kal{\'a}m Cosmological Argument (KCA) for theism, that is, (P1) everything that begins to exist has a cause for its beginning to exist, (P2) physical reality began to exist, and, therefore, (C) physical reality has a cause for its beginning to exist. While the KCA has traditionally been used to argue for God's existence, the KCA does not mention God, has been rejected by historically significant Christian theologians such as Thomas Aquinas, and raises perennial philosophical questions -- about the nature and history of physical reality, the nature of time, the nature of causation, and so on -- that should be of interest to all philosophers and, perhaps, all humans. While I am not a religious person, I am interested in the questions raised by the KCA. In this dissertation, I articulate three necessary conditions that physical reality would need to fulfill in order to have had a beginning and argue that, given the current state of philosophical and scientific inquiry, we cannot determine whether physical reality began to exist. Friends of the KCA have sought to defend their view that physical reality began to exist in two distinct ways. As I discuss in chapter 2, the first way in which friends of the KCA have sought to defend their view that physical reality began to exist involves a family of a priori arguments meant to show that, as a matter of metaphysical necessity, the past must be finite. If the past is necessarily finite, then the past history of physical reality is necessarily finite. And if having a finite past suffices for having a beginning, then, since the past history of physical reality is necessarily finite, physical reality necessarily began to exist. I show that the arguments which have been offered thus far for the view that the past is necessarily finite do not succeed. Moreover, as I elaborate on in chapter 5, having a finite past does not suffice for having a beginning. As I discuss in chapter 3, the second way in which friends of the KCA have sought to defend their view that physical reality began to exist involves a family of a posteriori arguments meant to show that we have empirical evidence that physical reality has a finite past history. For example, the big bang is sometimes claimed to have been the beginning of physical reality and, since we have excellent empirical evidence for the big bang, we have excellent empirical evidence for the beginning of physical reality. The big bang can be understood in two ways. On the one hand, the big bang can be understood as a theory about the history and development of the observable universe. Understood in that sense, then I agree that the big bang is supported by excellent empirical evidence and by a scientific consensus. On the other hand, some authors (particularly science popularizers, science journalists, and religious apologists) have wrongly interpreted big bang theory as a theory about the beginning of the whole of physical reality. As I argue, while a beginning of physical reality may be consistent with classical big bang theory, classical big bang theory does not provide good reason for thinking that physical reality began to exist. In part II, I turn to discussing three necessary, but not necessarily sufficient, conditions for physical reality to have a beginning. Before discussing the three conditions, in chapter 4, I introduce three metaphysical accounts of the nature of time (A-theory, B-theory, and C-theory) as well as some formal machinery that will subsequently become useful in the dissertation. I introduce the first of the three conditions in chapter 5. According to the Modal Condition, physical reality began to exist only if, at the closest possible worlds without time, physical reality does not exist. I show that this condition helps us to make sense of various views in both theology and philosophy of physics. In chapter 6}, I introduce the second of my three conditions, the Direction Condition, according to which, roughly, physical reality began to exist only if all space-time points agree about the direction of time, so that all space-time points can agree that physical reality's putative beginning took place in their objective past. In chapter 7, I discuss the third condition, the Boundary Condition, according to which physical reality began to exist only if there is a past temporal boundary such that physical reality did not exist before the boundary. I show that there are two senses in which physical reality could be said to have had a past temporal boundary. Lastly, in chapter 8, I show that there is a relationship between my three conditions and classical big bang theory, even though the relationship is not the one usually identified in the literature. In part III, I present four arguments for the view that, at the present stage of philosophical and scientific inquiry, we cannot know whether physical reality satisfies the three necessary conditions to have had a beginning and, consequently, we cannot know whether physical reality had a beginning. As I will prove in chapter 9, no set of observations that we currently have, when conjoined with General Relativity, entails that physical reality satisfies the Direction or Boundary Conditions. As I show in chapter 10, considerations in the philosophical foundations of statistical mechanics entail either that the Cosmos violates the Modal Condition or else that there is a transcendental condition on the possibility of our knowledge of the past that prevents our access to data we would need to gather to determine whether physical reality satisfies the Boundary Condition. In chapter 11, I show that there are a number of live cosmological models according to which physical reality does not satisfy the Boundary Condition. As long as we don't know whether any of those cosmological models are correct, we do not know whether physical reality satisfies the Boundary Condition. Lastly, I turn to confirmation theory and show that, at our present stage of inquiry, ampliative inferences for the conclusion that physical reality satisfies the Modal, Direction, and Boundary Conditions are not successful.
In the book "Debating Christian Theism " we find an interesting exchange between two prominent philosophers of religion, William Lane Craig and Wes Morriston, on the kalam cosmological argument. Craig offers a spirited defense of the argument, while Morriston expresses doubts about its validity. In particular, he casts grave doubt on the major premise of the argument, namely, the claim that 'whatever begins to exist must have a cause of its existence' – this is known as the principle of causality. I argue that Morriston's objections to the principle of causality are not insurmountable, and hence that Craig has good reasons to believe it to be true. I also seek to remedy what I take to be Craig's underdeveloped defense of the principle, building upon arguments he employs in its favor. Finally, I argue that the principle of causality is not merely plausible, but metaphysically certain, by drawing on the resources of scholastic philosophy. To be sure, in all of this I do not mean to suggest, a fortiori, that the kalam cosmological argument is a successful argument – I leave that question open for future inquiry. My concern is solely to defend the principle of causality against Morriston's objections, to strengthen Craig's defense of the principle in ways previously unconsidered, and finally to defend its status as a fundamental metaphysical principle.
The Western Ontario Series In Philosophy of Science
A Cognizable Universe: Transcendental Arguments in Physical Cosmology2009 •
Philosophia Christi 10 (2008) 377-91
"A Critical Examination of Mark R. Nowacki's Novel Version of the Kalam Cosmological Argument"Abstract: This article examines Nowacki’s novel version of the kalam cosmological argument (N-KCA), and finds it seriously flawed. The N-KCA purportedly shows the factual mpossibility of a denumerably infinite set of coexisting concrete entities; and that there would be such a set were an infinite temporal series of events to obtain because each existing substance bears its own necessarily permanent temporal marks and those of its ancestors. Nowacki, professing the A-theory of time, nevertheless maintains that truth-makers of past-event propositions are not tensed facts, according to some correspondence theory of truth, but rather the temporal marks borne by existing substances. [Professor Nowacki’s article “Assessing the Kalam Cosmological Argument: A Reply to Guminski” appears in Philosophia Chrisi 12 (2010) 201-212.] [This article published in the journal Philosophia Christi 10 (2008) 377-91 has been uploaded to the independent.academia.edu/ArnoldGuminski/Papers with the permission of the editors of that journal. ]
The Modern Christ Experience and the Knowledge Drama of the Second Coming, Volume 2
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