Resumo de 5 Routes On The Existence Of God

5 ROUTES ON THE EXISTENCE DE GOD: first VIA: The departure point is the Metaphysical movement. As the things do not move by himself masses, its movement must be caused by some external motor, must be moved on the other hand. "Everything what it moves is moved by another one", because the passage of the power to the act means to get to be something that is not, and the being whom it changes cannot be the cause of his own change, because then it would have to affirm that something is occurring itself that it does not have. As nothing can to be in act and in power at the same time and in same sense,es impossible that a thing is simultaneously motor and movable, that moves That's why everything by itself what it moves is moved on the other hand. It is necessary THEN that it exists a first immovable motor, Pure Act, To be necessary and eternal - subsistente, because to its essence existing belongs -, to which all we called God. Second Via: it deals with the problem of the existence, single something that exists previously is able to create them: Cause must to have Last Incausada (God) who began the chain of the existence of all the things As nothing is cause of itself - so that a thing could be caused if same would have to be previous to itself, which is impossible -, all effect is caused by an external cause. And between the ordered efficient causes, first it is cause of intermediate and this of the last one; since suppressed a cause, suppresses its effect, if one first efficient cause did not exist would exist intermediate nor the last ones either. It must have one first efficient cause and incausada, to which all we called God. Third Via: A contingent being is that that cannot exist without necessarily, another being causes his existence. That being, call to be necessary, are the one that we called God. Contingent beings exist ("limited") who have possibility of being and to be a manifestation of this reality is not that things are generated and others corrupt. But it is impossible that all the things that are have always existed, because everything what it has possibility of not being, sometimes was not. If everything can not be, sometimes nothing existed, but if in a while nothing existed, nothing would have to exist now - which is false -, since from the anything, nothing comes, therefore the being cannot leave the anything: what is, begins to exist by virtue of that already exists (the things that exists, exist on the other hand, depend on another one). It must have an absolutely necessary being, to whom all we called God. Fourth Via: Santo Tomás formulated the observation on the qualities of the things. For example, one can say that of two marble sculptures one is more beautiful than the other. Therefore, between those objects, one has greater degree of beauty than the other. This talks about to the degrees or gradation of a quality. Of this fact, the Aquinate concludes that for any quality given (by ej.: kindness, beauty) it must have a perfect pattern by which all the qualities are measured. That perfection is contained in God. The things have degrees of being, have you perfect, since for example, essential or generic they do not serve: or one is to be human, or one is not, nobody is more or less to be human, whereas something can be more or less true, more or less good, more or less beautiful, more or less noble. You perfect them of the things, or they are in case or they are caused on the other hand. If you perfect them of that we spoke are by participation in the things, it is impossible to go back to the infinite in a series of transcendental causes, because they must be caused by that being that it has maximumly all you perfect them. There is a being that is maximumly being and that it has maximumly all you perfect,al that all we called God. Fifth Via: all the physical laws, the order of the nature and the life, must be ordered by an intelligent designer to whom all we called God. The things that lack reason cannot tend to their aim to be quue are not directed from outside by an intelligent being who yes knows his aim. They do not arrive in the same way at his aim by chance, but directed according to a concrete intention, in which the arrow is directed by the arquero, because the devoid beings of knowledge cannot predetermine themselves to themselves every time the aim exerts its causality solely if she is well-known. For that reason, when extending widely the individual present situations, the order what it lacks knowledge must necessarily be directed, by an intelligent superior computer. This superior intelligence that order the noncognoscitivas things to operations and aims that extend their own condition and aims, or are a principle computer submissive a superior order or are a principle original computer, then, must exist a subsistente and intelligent being, proviewfinder and promoter of all the nature, computer and designer of all the things and their immediate, important or inmanentes, conscious or unconscious principles, to which all we called GOD

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