In What Way Might Existence Be a Perfection? – Descartes’ Ontological Argument

Over the past centuries, a huge number of theologians and philosophers have argued that the existence of God is a necessity and essential. Descartes reasoned and argued that the sheer fact we talk of a supremely perfect being, therefore it entails that the being exist since existence and perfection align together. Therefore, the fifth Meditation of Descartes argument for the existence of God depends on the wrong concept that existence is perfection and that it can be predicted with God. In this assignment I shall explain the Descartes’ argument for God’s existence; also I will present his evidence in an understandable way (Solomon, Higgins, &, Martin, n. d). Finally, I will support the argument that existence is neither a predicate of God nor perfection.

In what way might existence be perfection?

In our judgments and thoughts, we capture views of things, and these ideas or ideas inhabit our minds permanently, or they dwell independently of our reflections of the reflections. Nonetheless, Descartes reasons the concept or the idea of God is that he is immeasurable substance; independent, eternal, unchallengeable, all-powerful, all-knowing, and that nothing more perfect can be compared or imagined than him (Lacewing, n .d). Also, this philosopher defines and argues the more excellent contains itself more truth; as a consequence, there are degrees of perfection starting with the biased phantasms like fantasy, and terminating with a perfect being, God himself. Consequently, as our idea of God is one of utter perfection and His existence includes more truth or reality than fictional thoughts. The argument of Descartes can be embodied rationally as:

  1. In our opinions or thoughts, we experience a notion of the most supreme and perfect being.
  2. The existence of practicality or reality is more perfect than life in our thoughts and opinions.
  3. Consequently, a perfect being exists in reality.

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Further, Descartes argues that the existence is perfection and as a consequence, it fits in those personalities of the divine nature. Conversely, substance or thing cannot possess a personality until it exists first. Descartes argument opposed by other philosophers like Gassendi, who argued that what does not exist has neither imperfection nor perfection, and that exists has different achievements. Also, Gassendi argues that existence should be perceived as a requirement of perfection and not part of perfection. However, Descartes differs and in his response he argues that existence is of necessity to the predicated of God as existence is a portion of the real nature of any perfect being.

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Additionally, Descartes claims that it is it is hard for us to acquire and possess the thought or idea of a perfect being if the being is short of the most significant personality in existence. Descartes argues that if God does not exist, He cannot be a perfect being, although we have all of having the notion of a perfect God (Silverstein, 2007).Nonetheless, the disadvantage or the problem with this idea is that Descartes implores the question by constructing into the principle of the perception of a perfect being which is not yet demonstrated.

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Are there good reasons to believe that existence is perfection and that such perfection proves God’s existence?

Predicting the existence of the most perfect founded upon the characteristics, which this being is perceived and perceived to possess fails to offer existence to the being. Descartes’ list of the divine traits does not predicate concrete existence. However, they illustrate and define how the most-perfect being should look. Kant reasons that the existence cannot be associated with anything at all, and no matter the predicates we might assume a being has, we should not add to any traits to the being as we declare what the being looks. For instance, Descartes proposition that God is x depends on the grammatical structure of the copula, while lingering and remaining unclear about the rational use or function of the perfect being (Silverstein,2007).Conversely, it is true that any object that is defined as is must exist so as to make or form a logical sentence. Sentences describing the attributes of God such as God is eternal, illustrate God’s eternity, grammatically the matter or the subject of the verb must be in existence.

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As a consequence, when Descartes predicates the existence of God, he is proclaiming a grammatically coherent or rational sentence although with a very puzzling reasonable suggestion. For instance, when Descartes says that God exists, he means if God exists then he exists. Relatively Descartes predictions of the existence of God are merely suggestions or propositions that just repeat the problem. On some instances, Descartes argues that his argument is simply a self-evident truism, gripped or grasped instinctively by a brain liberated from philosophical chauvinism (Nolan, 2001). Therefore, Descartes, like Anselm, argues that refuting the existence of God is rejecting a vital and essential predicate of his personality. The two philosophers claim that the atheists are dupes as they avow God, who exists, and declares He does not exist. The existence of God is seen as a necessary predicate of everything. Also, the existence of God centers on the censures of the classical argument intensified by Russell and Kant.

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Undoubtedly, the idea and notion of a supremely perfect being or God are one that I find within me merely as a concept of a number or shape. Therefore, my understanding that it fits into his personality that God always exist is not distinct and clear than in the case when I attest any number or shape, which some matter provides in its features. The interesting question is to reflect on what Descartes means by the existence of a perfect being. However, as a logical philosopher, Descartes sees reality attained through the functions of the mind and distinguishes sense finding as limited and flawed (Nolan, 2001).

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For Descartes, God exists just like a number exists. For instance, I can’t comprehend the number 3 in the natural although it relates to other things and I can picture how it or an eternal, ideal being, is one that we find within us as surely as the idea logically say that the number is real, and it exists. Conversely, God, the opinion of ultimate and supreme perfection, is as indisputable as any mathematical reality; however I can’t touch or see it in itself. The Descartes argument of God is an essential characteristic of our perception and understanding that make other opinions and judgments achievable and possible.

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