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The American orthodox rabbi, Aryeh Kaplan, retells a legend about the 2nd century AD Rabbi Meir. When told by a philosopher that he did not believe that the world was created by God, the rabbi produced a beautiful poem that he claimed had come into being when a cat accidentally knocked over a pot of ink, "spilling ink all over the document. This poem was the result." The philosopher exclaims that would be impossible: "There must be an author. There must be a scribe." The rabbi concludes, "How could the universe ... come into being by itself? There must be an Author. There must be a Creator."[51] Thomas Aquinas The fifth of Thomas Aquinas' proofs of God's existence was based on teleology Thomas Aquinas (1225–1274), whose writings became widely accepted within Catholic western Europe, was heavily influenced by Aristotle, Averroes, and other Islamic and Jewish philosophers. He presented a teleological argument in his Summa Theologica. In the work, Aquinas presented five ways in which he attempted to prove the existence of God: the quinque viae. These arguments feature only a posteriori arguments, rather than literal reading of holy texts.[52] He sums up his teleological argument as follows:



The fifth way is taken from the governance of the world. We see that things which lack knowledge, such as natural bodies, act for an end, and this is evident from their acting always, or nearly always, in the same way, so as to obtain the best result. Hence it is plain that they achieve their end, not fortuitously, but designedly. Now whatever lacks knowledge cannot move towards an end, unless it be directed by some being endowed with knowledge and intelligence; as the arrow is directed by the archer. Therefore, some intelligent being exists by whom all natural things are directed to their end; and this being we call God. —?St Thomas Aquinas, Summa Theologica: Article 3, Question 2)[53] Aquinas notes that the existence of final causes, by which a cause is directed toward an effect, can only be explained by an appeal to intelligence. However, as natural bodies aside from humans do not possess intelligence, there must, he reasons, exist a being that directs final causes at every moment. That being is what we call God.[53] Modernity Newton and Leibniz Isaac Newton affirmed his belief in the truth of the argument when, in 1713, he wrote these words in an appendix to the second edition of his Principia: This most elegant system of the sun, planets, and comets could not have arisen without the design and dominion of an intelligent and powerful being.[54] This view, that "God is known from his works", was supported and popularized by Newton's friends Richard Bentley, Samuel Clarke and William Whiston in the Boyle lectures, which Newton supervised.[55] Newton wrote to Bentley, just before Bentley delivered the first lecture, that: when I wrote my treatise about our Systeme I had an eye upon such Principles as might work with considering men for the beliefe [sic] of a Deity, and nothing can rejoice me more than to find it useful for that purpose.[56] The German philosopher Gottfried Leibniz disagreed with Newton's view of design in the teleological argument. In the Leibniz–Clarke correspondence, Samuel Clarke argued Newton's case that God constantly intervenes in the world to keep His design adjusted, while Leibniz thought that the universe was created in such a way that God would not need to intervene at all. As quoted by Ayval Leshem, Leibniz wrote: According to [Newton's] doctrine, God Almighty wants [i.e. needs] to wind up his watch from time to time; otherwise it would cease to move. He had not it seems, sufficient foresight to make it a perpetual motion[57] Leibniz considered the argument from design to have "only moral certainty" unless it was supported by his own idea of pre-established harmony expounded in his Monadology.[58] Bertrand Russell wrote that "The proof from the pre-established harmony is a particular form of the so-called physico-theological proof, otherwise known as the argument from design." According to Leibniz, the universe is completely made from individual substances known as monads, programmed to act in a predetermined way.[59] Russell wrote: In Leibniz's form, the argument states that the harmony of all the monads can only have arisen from a common cause. That they should all exactly synchronize, can only be explained by a Creator who pre-determined their synchronism.[60] British empiricists The 17th-century Dutch writers Lessius and Grotius argued that the intricate structure of the world, like that of a house, was unlikely to have arisen by chance.[61] The empiricist John Locke, writing in the late 17th century, developed the Aristotelian idea that, excluding geometry, all science must attain its knowledge a posteriori - through sensual experience.[62] In response to Locke, Anglican Irish Bishop George Berkeley advanced a form of idealism in which things only continue to exist when they are perceived.[63] When humans do not perceive objects, they continue to exist because God is perceiving them. Therefore, in order for objects to remain in existence, God must exist omnipresently.[64] David Hume, in the mid-18th century, referred to the teleological argument in his A Treatise of Human Nature. Here, he appears to give his support to the argument from design. John Wright notes that "Indeed, he claims that the whole thrust of his analysis of causality in the Treatise supports the Design argument", and that, according to Hume, "we are obliged 'to infer an infinitely perfect Architect.'"[65] However, later he was more critical of the argument in his An Enquiry Concerning Human Understanding. This was presented as a dialogue between Hume and "a friend who loves sceptical paradoxes", where the friend gives a version of the argument by saying of its proponents, they "paint in the most magnificent colours the order, beauty, and wise arrangement of the universe; and then ask if such a glorious display of intelligence could come from a random coming together of atoms, or if chance could produce something that the greatest genius can never sufficiently admire."[66] Hume also presented arguments both for and against the teleological argument in his Dialogues Concerning Natural Religion. The character Cleanthes, summarizing the teleological argument, likens the universe to a man-made machine, and concludes by the principle of similar effects and similar causes that it must have a designing intelligence: Look round the world: contemplate the whole and every part of it: You will find it to be nothing but one great-machine, subdivided into an infinite number of lesser machines, which again admit of subdivisions to a degree beyond what human senses and faculties can trace and explain. All these various machines, and even their most minute parts, are adjusted to each other with an accuracy, which ravishes into admiration all men who have ever contemplated them. The curious adapting of means to ends, throughout all nature, resembles exactly, though it much exceeds, the productions of human contrivance; of human design, thought, wisdom, and intelligence. Since therefore the effects resemble each other, we are led to infer, by all the rules of analogy, that the causes also resemble; and that the Author of Nature is somewhat similar to the mind of man; though possessed of much larger faculties, proportioned to the grandeur of the work which he has executed. By this argument a posteriori, and by this argument alone, do we prove at once the existence of a Deity, and his similarity to human mind and intelligence.[67] On the other hand, Hume's sceptic, Philo, is not satisfied with the argument from design. He attempts a number of refutations, including one that arguably foreshadows Darwin's theory, and makes the point that if God resembles a human designer, then assuming divine characteristics such as omnipotence and omniscience is not justified. He goes on to joke that far from being the perfect creation of a perfect designer, this universe may be "only the first rude essay of some infant deity... the object of derision to his superiors".[67] Derham's natural theology Starting in 1696 with his Artificial Clockmaker, William Derham published a stream of teleological books. The best known of these are Physico-Theology, 1713; Astro-Theology, 1714; and Christo-Theology, 1730. Physico-Theology, for example, was explicitly subtitled "A demonstration of the being and attributes of God from his works of creation". A natural theologian, Derham listed scientific observations of the many variations in nature, and proposed that these proved "the unreasonableness of infidelity". At the end of the section on Gravity for instance, he writes: "What else can be concluded, but that all was made with manifest Design, and that all the whole Structure is the Work of some intelligent Being; some Artist, of Power and Skill equivalent to such a Work?"[68] Also, of the "sense of sound" he writes: For who but an intelligent Being, what less than an omnipotent and infinitely wise God could contrive, and make such a fine Body, such a Medium, so susceptible of every Impression, that the Sense of Hearing hath occasion for, to empower all Animals to express their Sense and Meaning to others.[69] Derham concludes: "For it is a Sign a Man is a wilful, perverse Atheist, that will impute so glorious a Work, as the Creation is, to any Thing, yea, a mere Nothing (as Chance is) rather than to God.[70] A.S. Weber writes that Derham's Physico-Theology "directly influenced" William Paley's later work.[71] The power, and yet the limitations, of this kind of reasoning is illustrated in microcosm by the history of La Fontaine's fable of The Acorn and the Pumpkin, which first appeared in France in 1679. The light-hearted anecdote of how a doubting peasant is finally convinced of the wisdom behind creation arguably undermines this approach.[72] However, beginning with Anne Finch's conversion of the story into a polemic against atheism, it has been taken up by a succession of moral writers as presenting a valid argument for the proposition that "The wisdom of God is displayed in creation".[73] Watchmaker analogy William Paley popularized the "watchmaker analogy" used by earlier natural theologians, making it a famous teleological argument. Main article: Watchmaker analogy The watchmaker analogy, framing the teleological argument with reference to a timepiece, dates at least back to the Stoics, who were reported by Cicero in his De Natura Deorum (II.88), using such an argument against Epicureans, whom, they taunt, would "think more highly of the achievement of Archimedes in making a model of the revolutions of the firmament than of that of nature in creating them, although the perfection of the original shows a craftsmanship many times as great as does the counterfeit".[74] It was also used by Robert Hooke[75] and Voltaire, the latter of whom remarked: The Universe troubles me, and much less can I think That this clock exists and should have no clockmaker.[76] William Paley presented his version of the watchmaker analogy at the start of his Natural Theology (1802).[77] [S]uppose I found a watch upon the ground, and it should be inquired how the watch happened to be in that place, I should hardly think … that, for anything I knew, the watch might have always been there. Yet why should not this answer serve for the watch as well as for [a] stone [that happened to be lying on the ground]?… For this reason, and for no other; namely, that, if the different parts had been differently shaped from what they are, if a different size from what they are, or placed after any other manner, or in any order than that in which they are placed, either no motion at all would have been carried on in the machine, or none which would have answered the use that is now served by it. According to Alister McGrath, Paley argued that "The same complexity and utility evident in the design and functioning of a watch can also be discerned in the natural world. Each feature of a biological organism, like that of a watch, showed evidence of being designed in such a way as to adapt the organism to survival within its environment. Complexity and utility are observed; the conclusion that they were designed and constructed by God, Paley holds, is as natural as it is correct."[78] Natural theology strongly influenced British science, with the expectation as expressed by Adam Sedgwick in 1831 that truths revealed by science could not conflict with the moral truths of religion.[79] These natural philosophers saw God as the first cause, and sought secondary causes to explain design in nature: the leading figure Sir John Herschel wrote in 1836 that by analogy with other intermediate causes "the origination of fresh species, could it ever come under our cognizance, would be found to be a natural in contradistinction to a miraculous process".[80] As a theology student, Charles Darwin found Paley's arguments compelling. However, he later developed his theory of evolution in his 1859 book On the Origin of Species, which offers an alternate explanation of biological order. In his autobiography, Darwin wrote that "The old argument of design in nature, as given by Paley, which formerly seemed to me so conclusive, fails, now that the law of natural selection has been discovered".[81] Darwin struggled with the problem of evil and of suffering in nature, but remained inclined to believe that nature depended upon "designed laws" and commended Asa Gray's statement about "Darwin's great service to Natural Science in bringing back to it Teleology: so that, instead of Morphology versus Teleology, we shall have Morphology wedded to Teleology."[82] Darwin owned he was "bewildered" on the subject, but was "inclined to look at everything as resulting from designed laws, with the details, whether good or bad, left to the working out of what we may call chance": But I own that I cannot see, as plainly as others do, & as I shd wish to do, evidence of design & beneficence on all sides of us. There seems to me too much misery in the world. I cannot persuade myself that a beneficent & omnipotent God would have designedly created the Ichneumonidae with the express intention of their feeding within the living bodies of caterpillars, or that a cat should play with mice. Not believing this, I see no necessity in the belief that the eye was expressly designed.[83] Recent proponents Probabilistic arguments In 1928 and 1930, F. R. Tennant published his Philosophical Theology, which was a "bold endeavour to combine scientific and theological thinking".[84] He proposed a version of the teleological argument based on the accumulation of the probabilities of each individual biological adaptation. "Tennant concedes that naturalistic accounts such as evolutionary theory may explain each of the individual adaptations he cites, but he insists that in this case the whole exceeds the sum of its parts: naturalism can explain each adaptation but not their totality."[85] The Routledge Encyclopedia of Philosophy notes that "Critics have insisted on focusing on the cogency of each piece of theistic evidence – reminding us that, in the end, ten leaky buckets hold no more water than one." Also, "Some critics, such as John Hick and D.H. Mellor, have objected to Tennant's particular use of probability theory and have challenged the relevance of any kind of probabilistic reasoning to theistic belief."[85] Richard Swinburne's "contributions to philosophical theology have sought to apply more sophisticated versions of probability theory to the question of God's existence, a methodological improvement on Tennant's work but squarely in the same spirit".[85] He uses Bayesian probability "taking account not only of the order and functioning of nature but also of the 'fit' between human intelligence and the universe, whereby one can understand its workings, as well as human aesthetic, moral, and religious experience".[86] Swinburne writes: "the existence of order in the world confirms the existence of God if and only if the existence of this order in the world is more probable if there is a God than if there is not. ... the probability of order of the right kind is very much greater if there is a God, and so that the existence of such order adds greatly to the probability that there is a God."[87] Swinburne acknowledges that his argument by itself may not give a reason to believe in the existence of God, but in combination with other arguments such as cosmological arguments and evidence from mystical experience, he thinks it can. While discussing Hume's arguments, Alvin Plantinga offered a probability version of the teleological argument in his book God and Other Minds: Every contingent object such that we know whether or not it was the product of intelligent design, was the product of intelligent design. The universe is a contingent object. So probably the universe is designed.[88] Following Plantinga, Georges Dicker produced a slightly different version in his book about Bishop Berkeley: A. The world ... shows amazing teleological order. B. All Objects exhibiting such order ... are products of intelligent design. C. Probably the world is a result of intelligent design. D. Probably, God exists and created the world.[89] The Encyclopædia Britannica has the following criticism of such arguments: It can of course be said that any form in which the universe might be is statistically enormously improbable as it is only one of a virtual infinity of possible forms. But its actual form is no more improbable, in this sense, than innumerable others. It is only the fact that humans are part of it that makes it seem so special, requiring a transcendent explanation.[86] Fine-tuned universe Main article: Fine-tuned universe A modern variation of the teleological argument is built upon the concept of the fine-tuned universe: According to the website Biologos: "Fine-tuning refers to the surprising precision of nature's physical constants, and the beginning state of the Universe. To explain the present state of the universe, even the best scientific theories require that the physical constants of nature and the beginning state of the Universe have extremely precise values."[90] Also, the fine-tuning of the Universe is the apparent delicate balance of conditions necessary for human life. In this view, speculation about a vast range of possible conditions in which life cannot exist is used to explore the probability of conditions in which life can and does exist. For example, it can be argued that if the force of the Big Bang explosion had been different by 1/10 to the sixtieth power or the strong interaction force was only 5% different, life would


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