Resolved: The Leibnizian Cosmological Argument is Sound - 2

Welcome to DDO Saoirsesfather. I hope you enjoy your stay.The Leibnizian Cosmological Argument Every existing thing has an explanation of its existence, either in the necessity of its own nature or in an external cause. If the universe has an explanation of its existence, that explanation is God. The universe is an existing thing. Therefore the explanation of the universe is God. Premise 1 An Overview of Modality Modality is a typology of argumentation that bases its premises in the contingency or necessity of their content. Something is necessary if it could not have failed to exist. The laws of mathematics are necessarily true; it seems reasonable that mathematical truths such as one plus one making two hold true irrespective of how the world may function. The world could exist in the exact opposite manner as it does now and one plus one would still make two. God is also a necessary being, a being that logically could not have failed to exist. It is in the very nature of God that he essentially possess all compossible perfections. Necessary existence is in itself a perfection, and thus God must possess it. That is to say that the very nature of God necessarily explains his existence. Something is contingent if it could have failed to exist. Most things exist contingently. Each human might not have existed, their respective parents may not have met or may have opted not to have children. Thus, our existence is contingent. The universe appears to exist contingently as well. It seems that the universe may have developed in such a way that the planets were created in different positions, with different respects to habitability. The stars we observe may have been blindingly bright or too dim to see. The Earth itself may not have come into existence. As the universe is contingent, it cannot explain its own existence, for if its own nature entails its existence then it must have necessarily existed. The Principle of Sufficient Reason (PSR)The Principle of Sufficient Reason claims that all contingent beings must have explanations. I will defend several arguments that support the PSR.First, it would seem that the PSR requires no defense. All evidence gathered by our sense perception seems to support the universal and undeniable affirmation this principle. Indeed, if we admit the first premise to be invalid, then there seems to lack any logical reason that things do not simply pop into and out of existence. However, it appears that there is no evidence to prove that this happens. For every existing thing there must also be an explanation of its existence. Allow me to present further another argument in support of the PSR:P1. The PSR holds reality to be rational.P2. It is irrational to suppose reality to be irrational.C1. It is irrational to deny the PSR.I believe my opponent will agree to both premises of this claim. If he shall not, however, I will provide defense in the next round.There is one final argument I would like to propose in support of the PSR: The Explanation of Negative States of Affairs. I feel this argument is best articulated by Alexander R. Pruss [2] in his book The Principle of Sufficient Reason: A Reassessment:Here is a pattern of explanation we all accept [...]“Why did the yogurt fail to ferment? It failed to ferment because none of the usual explanations of fermentation, namely, the presence of bacteria, were there to explain it, and there was no unusual cause. Why did the dog not bark? It did not bark because no stranger approached it and none of the other possible causes of barking caused it to bark.” These are perfectly fine explanations, and they are not elliptical for longer explanations, though of course they are not ultimate explanations since one may ask why no stranger approached the dog.In these explanations, we explain a negative state of affairs by noting that the positive state of affairs that it is the denial of lacked an explanation. But now observe that this form of explanation presupposes a PSR, at least for positive states of affair, for if such a PSR does not hold, then one has failed to explain the negative state of affairs. If it is possible that a dog should bark without cause, then in saying that there was no cause for the dog to bark we have not explained why the dog did not bark. We may have explained why a nonbrute barking did not occur, but we have not explained why a brute, or unexplained, barking did not occur.Our acceptance of the preceding explanations as nonelliptical is thus a sign of our tacit acceptance of the PSR.With these arguments, I hold that the PSR is sound.Underview of Premise 1It seems apparent through modal logic that things may exist necessarily or contingently. That which exists necessarily will explain its existence through its own nature. The same cannot be said for that which exists contingently. However, the PSR successfully provides that all things which exist contingently must have an explanation. Thus, premise 1 holds true.Premise 2Premise 2 is rather simple. If the universe exists, it must exist contingently as elaborated upon in the overview of modality. The PSR holds that all contingent beings must have explanations. The existence of a contingent being cannot be explained solely by other contingent beings, for those contingent beings would require explanations from other contingent beings ad infinitum. Thus, there must be a first cause, a necessary being that explains the existence of all contingent beings. Bruce Reichenbach [3] argues, "the necessary being cannot provide a natural explanation for [the universe], for we know of no natural, non-contingent causes and laws or principles from which the existence of the universe follows. What is required is a personal explanation in terms of the intentional acts of some eternal supernatural being."Now, the argument is not that God must exist because we do not currently have evidence of natural, non-contingent causes but rather that the idea of natural non-contingent causes is irrational. Consider this: a completely material cause is the first cause. This cause, known as N1, or the first natural cause, sparked the creation of the entire universe. N1 is a necessary being because as previously explained, an infinite number of contingent beings cannot explain their own existence. N1 is the reason the spacio-temporal world as we know it was created. It is the reason matter came into existence. But how is this possible? How can N1 create space and time? By definition, natural beings require space to exist within and are temporal. Also by definition, natural beings are composed of matter. How can that which is composed of matter also account for the creation of matter? On the other hand, suppose P1 is a necessary, personal being and serves as the first cause. Now we can logically explain the creation of space, time, and matter because a personal being may posses the qualities of being eternal, and may transcend the physical. It's will allows for the creation of that which it is not, the physical world. As demonstrated a necessary, natural being that is also the first cause is logically contradictory. Due to the inability for it to be anything but God, God himself must serve as the explanation of the universe's existence.Premise 3I do not believe that this premise will be contested by my opponent. If he, however, decides to raise the question of whether the universe exists I will gladly provide evidence in the following round.ConclusionThe conclusion that the explanation of the universe is God cannot be logically denied if the 3 premises in support of it hold true. Thus for my opponent to reject the conclusion he must ascertain the negation of any of the 3 premises of the LCA. Indeed, this will be a challenging task for my opponent and if I succeed in defending all of the LCA's premises I shall win this debate.Sources1. http://tinyurl.com......2. Pruss, Alexander R. The Principle of Sufficient Reason: An Explanation. 2006.3. http://tinyurl.com......