physico-theological

The chief momenta in the physico-theological argument are as follow: 1.

This argument we shall term the physico-theological argument.

Immanuel Kant called this argument the physico-theological proof.

Referring to it as the physico-theological proof, Immanuel Kant discussed the teleological argument in his Critique of Pure Reason.

Bertrand Russell wrote that "The proof from the pre-established harmony is a particular form of the so-called physico-theological proof, otherwise known as the argument from design."

The atomistic physico-theological theories of Vaisheshika and Samkhya school are the focus of the first seventeen sutras of Pada 2.2.

An insight into Ray's views on cosmology and eschatology as it relates to the material creation can be found in his essays Three Physico-Theological Treatises (1693).

The Physico-theological Proof of God's existence is supposed to be based on a posteriori sensed experience of nature and not on mere a priori abstract concepts.

The English scientist Robert Boyle wrote a treatise, "Some Physico-Theological Considerations About the Possibility of the Resurrection."

According to the physico-theological argument, the connection and harmony existing in the world evidence the contingency of the form merely, but not of the matter, that is, of the substance of the world.

In abandoning any attempt to prove the existence of God, Kant declares the three proofs of rational theology known as the ontological, the cosmological and the physico-theological as quite untenable.

He dealt in 1704 with the Being and Attributes of God, an example of a physico-theological system; and in 1705 with the Evidences of Natural and Revealed Religion.

Even though he referred to it as "the oldest, clearest and most appropriate to human reason", he nevertheless rejected it, heading section VI with the words, "On the impossibility of a physico-theological proof".

The physico-theological proof may add weight to others- if other proofs there are- by connecting speculation with experience; but in itself it rather prepares the mind for theological cognition, and gives it a right and natural direction, than establishes a sure foundation for theology.

The teleological or physico-theological argument, also known as the argument from design, or intelligent design argument is an argument for the existence of God or, more generally, for an intelligent creator "based on perceived evidence of deliberate design in the natural or physical world".

The harmony of all things in nature, the interdependence of all creatures, the wondrous plan and wisdom displayed in the structure of the greatest and smallest of animal beings, from the elephant to the ant, all point to one great designer-the physico-theological argument of Aristotle.

It contains no reference to any peculiar property of sensuous objects, by which this world of sense might be distinguished from other possible worlds; and in this respect it differs from the physico-theological proof, which is based upon the consideration of the peculiar constitution of our sensuous world.