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Platos Proof of Gods Existence

John S. Uebersax

ost anyone who has taken a course in the philosophy of religion or the history ofWestern philosophy has likely run across the famous ontological argument for the

proof of Gods existence associated with St. Anselm of Canterbury. Actually severalversionsof the ontological argument have appeared over the centuries, the simplest onebeing:

1. By definition, God is a being which has everyperfection.

2. Existence is a perfection.3. Hence God exists.

One of the most interesting things about thesearguments is that they have attracted so much attentiondespite the fact that they are basically unconvincing.

Please dont mistake my intentions when I say this. I ofcourse believe in God; I only mean that thesearguments, analyzed the logical level, arent very good,and everyone knows that. The strange thing is that,despite this, the ontological argument with beenceremoniously taught to philosophy students for nearly1000 years. Its as though as to say, We dont really

have a logical proof for Gods existence; but trying to formulate one is a good idea solets look at this unconvincing argument pretty much our best shot and gloss over itsglaring deficiencies. In other words, lacking a first-rate argument, lets contentourselves with a second-rate one.

Curiously, all this overlooks the fact that we do, I believe, have a much betterphilosophical proof of Gods existence. Admittedly, to call it a proof might betechnically incorrect its really more of a demonstration, or perhaps only what we mightcall a strong plausibility argument. Nevertheless, regardless of how we classify it, itsevidential value for supporting a belief in God is, I believe, substantially stronger thanthat of the ontological argument. This argument comes from Platos dialogues, most

notably, theRepublicand the Symposium. It can be illustrated as follows:

1. Consider some beautiful thing say an incredibly beautiful sunset, the kind thattotally absorbs you in a profound sense of beauty, awe, and wonder..

2. Now, instead of pausing in that experience alone which is our usual tendency elevate your thoughts still higher and consider that this is not the only beautifulthing. There are many other experiences equally or more beautiful as this one.

M

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3. Then consider that there must be something in common amongst all theseexperiences in exactly the same way that there is something in common with alltriangles, or all horses, or all trees. That is, each of these things has some definingprinciple or principles, some essence.

4. Consider further that a defining essence has, at least in theory, some existenceoutside of its instantiation in actual examples. Hence we may conceive of theabstract Form of a triangle, which would exist even if somehow we were able toremove all physical triangles from the world. Therefore we may also suppose thatthere is some Form of Beauty, which is the principle that all beautiful things havein common.

5. Moreover, Beauty is not the only good. There are also things such as Truth, orVirtue, or Excellence, or Justice things which we unhesitatingly consider good,which delight or assure us, and can bring us very deep levels of satisfaction.

6. And, just as with Beauty, we may suppose that there is some Form for each ofthese other things: a Form of Truth, a Form of Virtue, of Excellence, of Justice.

7. And finally, we may contemplate the possibility of some principle or essencewhich all these different Forms of good things have in common. This, too, wouldbe a Form the Form of Goodness.

8. God is defined as that being than which nothing can be more Good. ThereforeGod is the Form of Goodness.

For me, this comes very close to being a fully logically persuasive argument for Godsexistence. Yet, besides this, it can also be approached as a contemplative or spiritualexercise. That is, as Plato himself presents this line of thought, one is not so much trying

to logically convince oneself, as to elicit, by focusing on these principles, an awakeningor remembrance (anamnesis) of an innate, intuitive understanding of God.

It will of course be up to you to investigate this line of reasoning individually and todetermine how well in your view it works but I will add one more thing.

Not only does this demonstration supply evidence of Gods existence, but it may alsopromote the development of a sincere gratitude for and love of God. As onecontemplates the nature of Goodness, that is, as one begins to become more conscious ofthe principle that, if there are good things, there must be a Form of Goodness, one alsobecomes amazed at the very idea that there is such a thing as Goodness. And also thatwe, as human beings, seem particularly attuned to crave, seek, and experience Goodness.

It is quite remarkable that we have this word and this concept, good, such that we mayapply it a huge variety of things and experiences.

The counter-argument of the reductionist will not do here: he or she might say, Whatwe consider good merely derives from sensory, practical, and survival considerations; itis all explained by Darwinism we desire and prefer certain things because they areadvantageous. But that does not explain, among other things, why some of the things

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we consider most good say a heroic sacrifice of some noble person is not materiallyadvantageous.

If, then, we accept that there is something deep and fundamental in our nature such thatwe seek goodness (which is to say, in effect, that we are moral beings) and also that thereis some Author and Source of Goodness, and, further, that it is our destiny as immortalsouls to enjoy an eternity of ever greater Beauty and Goodness, then naturally ourgratitude to this Supreme Being is spontaneously aroused.

Therefore Platos proof of Gods existence as the Form of the Good is not onlylogically appealing, but effective at the level of emotion and devotion as well.

Or we could approach the proof in still another way, i.e., at a psychological level. Whatwe consider good is, almost as a matter of definition, what we authentically crave anddesire as human beings. The Form of Goodness would constitute the absolute epitome ofall that we seek or want, the summum bonum. If nothing else, then, contemplating themeaning of the Form of the Good would be a way we could know ourselves, inasmuch as

understanding what we most want is clearly a way to more deeply understand what wemost are.

But even if Platos analysis here is something short of completely persuasive at thelogical level, it nevertheless seems better overall than the ontological argument. And onthat basis it seems peculiar that the latter argument is taught far more than Platos.

Key Words: Beauty, Contemplation, philosophy, Platonism, Spiritual Exercises | Tagged:aesthetic experience, aesthetics, anselm of canterbury, Form of the Good, God'sexistence, logic, ontological argument, philosophy of religion, plato, proof of God'sexistence, summum bonum

28 November 2013

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