29 Facts About Teleological argument

Teleological argument is an argument for the existence of God or, more generally, that complex functionality in the natural world which looks designed is evidence of an intelligent creator.

Later, the teleological argument was accepted by Saint Thomas Aquinas and included as the fifth of his "Five Ways" of proving the existence of God.

Also starting already in classical Greece, two approaches to the teleological argument developed, distinguished by their understanding of whether the natural order was literally created or not.

Contemporary defenders of the teleological argument are mainly Christians, for example Richard Swinburne and John Lennox.

Teleological argument was very influential in the future development of classical creationism, but was not a straightforward "creationist" because he required no creation interventions in nature, meaning he "insulated god from any requirement to intervene in nature, either as creator or as administrator".

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Teleological argument conceded that monstrosities could come about by chance, but he disagreed with those who ascribed all nature purely to chance because he believed science can only provide a general account of that which is normal, "always, or for the most part".

Teleological argument clearly refers to this entity having an intellect that humans somehow share in, which helps humans see the true natures or forms of things without relying purely on sense perception of physical things, including living species.

Teleological argument was not a Stoic, but like them he looked back to the Socratics and was constantly engaged in arguing against atomists such as the Epicureans.

Teleological argument asserted that Xenophon was the author who reported the real position of Socrates, including his aloofness from many types of speculative science and philosophy.

Averroes' term for the Teleological argument was Dalil al-?inaya, which can be translated as "Teleological argument from providence".

Teleological argument presented a teleological argument in his Summa Theologica.

Teleological argument had not it seems, sufficient foresight to make it a perpetual motion.

David Hume, in the mid-18th century, referred to the teleological argument in his A Treatise of Human Nature.

However, later he was more critical of the Teleological argument in his An Enquiry Concerning Human Understanding.

Teleological argument proposed a version of the teleological argument based on the accumulation of the probabilities of each individual biological adaptation.

Teleological argument uses Bayesian probability "taking account not only of the order and functioning of nature but of the 'fit' between human intelligence and the universe, whereby one can understand its workings, as well as human aesthetic, moral, and religious experience".

Himma considers Schlesinger's Teleological argument to be subject to the same vulnerabilities he noted in other versions of the design Teleological argument:.

Teleological argument concluded that the fine-tuning of the universe was too precise to be the result of chance, so accepted the existence of God.

Teleological argument said that his commitment to "go where the evidence leads" meant that he ended up accepting the existence of God.

Teleological argument traced this argument back to at least Thomas Aquinas in the 13th century, who framed the argument as a syllogism: Wherever complex design exists, there must have been a designer; nature is complex; therefore nature must have had an intelligent designer.

Teleological argument argues that irreducible complexity in an object guarantees the presence of intelligent design.

Teleological argument's arguments have been rebutted, both in general and in specific cases by numerous scientific papers.

Teleological argument suggests that "function-oriented capacities [can] be attributed to cells", even though this is "the kind of teleological thinking that scientists have been taught to avoid at all costs".

Teleological argument argues that the design argument is built upon a faulty analogy as, unlike with man-made objects, we have not witnessed the design of a universe, so do not know whether the universe was the result of design.

Teleological argument argued that there are no known instances of an immaterial, perfect, infinite being creating anything.

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Teleological argument believes the chances of life arising on a planet like the Earth are many orders of magnitude less probable than most people would think, but the anthropic principle effectively counters skepticism with regard to improbability.

Teleological argument adds, "there is no purpose in a fundamentally causative manner in evolution but that the processes of selection and adaptation give the illusion of purpose through the utter functionality and designed nature of the biological world".

Teleological argument suggests a principle of constrained optimization more realistically describes the best any designer could hope to achieve:.

Teleological argument assumes that one can infer the existence of intelligent design merely by examination, and because life is reminiscent of something a human might design, it too must have been designed.