By John King-Farlow
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Extra info for Faith and the Life of Reason
The latter passage reads like the expression of a Voluntaristic form of attitudes to God and values, strongly attacked by many theists as heretical and - more important for philosophical purposes - ably criticized by some sceptics as incoherent. 9 To avoid the charge of incoherence Geach need only return to his earlier point and remember to stress all along both sides 34 FAITH AND THE LIFE OF REASON of a theist's coin. Accordingly he might say something like this: "Suppose someone seeks happiness and cares for human fulfilment, as a rational person does.
Letting "Gx" mean "x is a god", we may formulate the conclusion to this form of the argument as follows: (i) (x)(Gxo;:) Ex). But the fool who says in his heart "there is no God" is not involved in a contradiction for he does not assert: (ii) -(x)(Gx::> Ex). Rather he holds: (iii) (x)(Gxo;:) -Ex). Formulas (i) and (iii) are not contradictories .... The treatment of "exists" as a predicate does not therefore render the Ontological Argument valid. If anything it helps to clarify the invalidity of the argument.
In more Russellian terms, to know whether a theist's use of "GodRAISED-Jesus" makes sense requires knowing whether the theist's essential Divine-property-predications, supposedly revealing the meaning of "God" in "(3x) (Dlx ... ) Now this body of sentences seems essentially for Heimbeck - to judge by his wholesome citings of Creeds and Scriptures - to include many G 2 sentences like "God is one, yet three". " can be used to make a G 1statement that has empirical entailments and incompatibles. " to form an intelligible sentence for use in making a genuine (cognitively meaningful) English statement whereas "Downward" and "the round-square cupola" cannot be prefaced to that end (p.