Resolved: God is more likely than not to exist.

As stated in the rules, I'll continue my Opening arguments and then will address my opponent's arguments in the next round. Contention 3: The Modal Ontological Argument Dating as far back as the Saint Anslem, as this argument has been honnored by philosphers on every side of the spectrum. I shall be definding the version of this argument that was made popular by Alvin Plantinga. His model uses the S5 model and thus is immune to the popular arguments against that philospher Kant has made and hence making Kant's argument void. I shall also argue another point made famous by William Criag: The Argument is bellow. 1. It is possible that a maximally great being exists.2. If it is possible that a maximally great being exists, then a maximally great being exists in some possible world.3. If a maximally great being exists in some possible world, then it exists in every possible world.4. If a maximally great being exists in every possible world, then it exists in the actual world.5. If a maximally great being exists in the actual world, then a maximally great being exists.6. Therefore, a maximally great being exists. [1] Here we can see that we can already see that on face value that it is possible that God exists. Due to this small plausability we can see that at any slight chance proves that there is a God in some reality and hence this reality. In order for Con to disprove God he must show that it is impossible in every possible circumstance. Now as we look at the premise 1 and 2 we can see that God can exist which leads me into my S5 argument. S5: If possibly necessarily P, then necessarily P [2] This would mean if a MGB is possible then it exists in at least one possible world. Under this model it would have to exist in all possible worlds qua maximally great especially since MG entails absolute exsistance. Since this world is part of a string of possible worlds then God has no choice, but to exist in this world. Anslem's OAA statement is a priori = one can see that it is true using pure reason and given an understanding of the meanings of the words in it. We don’t need empirical evidence to know that it’s true. A priori statements seem to be true necessarily. A statement is a posteriori = our evidence for its truth is empirical, or based on data that we receive via sense experience.1. God, by definition, is the greatest possible being. 2. A being that does not exist in the real world is less great than a being that exists necessarily, or in all possible worlds. 3. Suppose that God (the greatest possible being) does not exist in the real world. 4. If the greatest possible being does not exist in the real world, then He is not as great as the possible being who is just like him but who does exist in the real world. 5. But the greatest possible being can’t be less great than some other possible being. To say that “the being than which none greater is possible is a being than which a greater is possible” is to say something that’s necessarily false, because self-contradictory.6. The supposition in 3 is false. God does exist in the real world. And he exists not contingently, but necessarily, or in all possible worlds. It is impossible for God not to exist. [3]Here we can see that Point 6 is completely true. If we had this maximumly great being of some sort we could see that even if we took him out of our universe that there would still be a Maximumly Great Being. Thus we can simplify to see that when combined with the S5 argument of the Ontoligcal argument that God is Possible in All worlds and because of this we can see that it's a posteriori for God to Exist and arguing otherwise is futile. Sources1. Oppy, Graham (8 February 1996; substantive revision 15 July 2011). "Ontological Arguments". Stanford Encyclopedia of Philosophy.2. Marenbon, M., Medieval Philosophy: An Historical and Philosophical Introduction, Routledge, 2006, p. 128.3. Anselm, St., Anselm's Basic Writings, translated by S.W. Deane, 2nd Ed. (La Salle, IL: Open Court Publishing Co., 1962