Hegel and Kant on the Ontological Argument
ABSTRACT: I intend to present Kant's refutation of the ontological argument as confronted by Hegel's critique of Kant's refutation. The ontological argument can be exposed in a syllogistic way: everything I conceive as belonging clearly and distinctly to the nature or essence of something can be asserted as true of something. I perceive clearly and distinctly that existence belongs to the nature or essence of a perfect being; therefore, existence can be stated as true of a supremely perfect being, that is, perfect being exists. I intend to argue that Kant criticizes both the major and minor premises. To the major premise, he objects that there is an unqualified passage from the logical to the ontological level. To the minor premise, he objects that existence is not a concept predicate. Finally, I will show how Hegel criticizes Kant's refutation. To the former, Kant's critique is naïve as he could prove that existence is not inherent to a finite being's concept, which is not the concept of God.
I. The Ontological Argument
Kant's refutation of the ontological argument-which states that from the concept of a being containing every perfection it is possible to infer its existence-is well known: "In whatever manner the understanding may have arrived at a concept, the existence of its object is never, by any process of analysis, discoverable within it; for the knowledge of the existence of the object consists precisely in the fact that the object is posited in itself, beyond the (mere) thought of it" (KrV,B667, trans. Kemp Smith)
Existence being neither a predicate nor a perfection, it cannot be inferred from the concept of the most perfect being beyond its concept. Kant's critic...
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Notes
(1) The ontological argument was first stated by Anselm in the Proslogium, Anselm defines God as a being related to whom nothing superior can be conceived. He inquires on the possible existence of such a being in ours mind only, that is , as an object of thought. The answer is negative, for such a being would be one related to whom a superior could be conceived. The ontological argument presented by Descartes in the fifth Meditation is essentially a modern version of Anselm's argument.
(2) G. Dicker, Descartes: an analytical and historical introduction, Oxford, Oxford University Press.
(3) Strawson, The bounds of Sense, London, Routledge, 1966, p. 225.
(4) Cf.Hegel, Enzyklopädie der philosophichen Wissenschaften, SuhrKamp, ed. Moldenhauer Michel, , & 51
(5) Cf.Hegel, Vorlesungen über die Philosophie der Religion, ed. Jaeschke, III, p.324.
To begin, Anselm’s ontological proof functions from the essence of God to God’s existence. The argument
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