The Transcendence-vs.-Personhood Argument

This is an even better argument for bringing out the relevant incoherence. It pits property (c) against property (g), instead of against (f):

1. If God exists, then he is transcendent (i.e., outside space and time).
2. If God exists, then he is a person (or a personal being).
3. If something is transcendent, then it cannot exist and perform actions within time.
4. But a person (or personal being) must exist and perform actions within time.
5. Therefore, something that is transcendent cannot be a person (or personal being) (from 3 and 4).
6. Hence, it is impossible for God to exist (from 1, 2, and 5).

Again, premise 3 might be challenged on the grounds that a transcendent being could be both partly inside time and partly outside time, with the latter feature being what warrants the label "transcendent." That is, God is said to perform actions within time but also to have a part or aspect that extends outside time. However, this notion of "partly inside time and partly outside" is definitely incoherent. No one has a clue what that might mean. To pursue such a line of thought might evade the charge of "incompatible properties," but it leads directly to the charge of incoherence, which is just as bad, if not worse.

Premise 4 might also be challenged. It might be said that its concept of personhood is too limited and that persons (or personal beings) could exist totally outside time. I am inclined to resist this sort of conceptual expansion. If the concept of personhood is extended that far, then it ceases to do the work that it was supposed to do, which was to make God into a more familiar figure. Furthermore, if persons (or personal beings) can exist totally outside of time, then it becomes unclear what it might mean to speak of "persons" (or "personal beings") at all. The boundaries of the class become so blurred that the concept becomes vacuous.

Closely related to the concept of personhood is the concept of being free, which is property (h) on our list. An argument similar to 6, above, one which might be called the "Transcendent-vs.-Free Argument," could be constructed, pitting property (c) against property (h). In its corresponding premise 4, the point would be made that, in order for a being to be free, it must exist and perform actions within time. Otherwise, there would be no way for any freedom to be manifested. Almost all theists, it should be noted, accept the idea that God is a free agent, and thus are inclined to say of him that he (at least occasionally) performs actions within time. If they call God "transcendent" at all, then they would aim to attack premise 3 of the arguments in question, not premise 4. Of course, as pointed out above, to attack premise 3 leads one to make incoherent statements, so such a maneuver cannot be regarded to be successful.

Date: 2014-12-22; view: 923