Analysis of Philosophical Arguments from Ancient and Medieval Texts
X.10.17 Argument
1.
If it’s not the case that some images are always already in the memory, then every item in the mind comes to be through sense perception.
2.
But some items in the mind do not come to be through sense perception.
3.
Therefore, some images are always already in the memory.
X.21.30 Argument
1.
If happiness lies in the memory in the same way that numbers lie in the memory, then knowledge of happiness is like knowledge of numbers in that one who has either does not go on trying to gain it.
2.
But knowledge of happiness is not like knowledge of numbers in that one who has knowledge of number does not go on trying to gain it but one who has knowledge of happiness does go on trying to gain it.
3.
Therefore, happiness does not lie in the memory in the same way that numbers do.
X.25.36 Argument
1.
The human mind is constituted of things that undergo change.
2.
God/Truth is not constituted of things that undergo change.
3.
Therefore, God/Truth is not the human mind.
X.32.48 Argument
1.
If what is already in the mind lies mostly hidden unless experience brings it to light, then the mind cannot glibly trust its own report about its attachments.
2.
If the mind cannot glibly trust its own report about its attachments, then it is possible that I am deceived about my attachment to good scents.
3.
What is already in the mind lies mostly hidden unless experience brings it to light.
4.
Therefore, it is possible that I am deceived about my attachment to good scents.
X.35.55 Argument
1.
Pleasure goes after what is beautiful.
2.
Curiosity does not go after what is beautiful.
3.
Therefore, pleasure is not curiosity.
XI.4.6 Argument
1.
The heavens and earth exist contingently (they change and vary).
2.
Anything contingent has something in it that was not there before.
3.
Anything that has something in it that was not there before (cries aloud that it) is made.
4.
Therefore, the heavens and earth (cry aloud that they) are made.
XI.5.7 Argument
1.
When human artists create, they impress a form on material already existing.
2.
When God creates, God does not impress a form on material already existing.
3.
Therefore, how God creates is not identical to how human artists create.
XI.7.9 Argument
1.
If God speaks creation into existence in a way similar to how God speaks at Jesus’ baptism, then God speaks creation into existence by words that sound and pass away.
2.
And if God speaks creation into existence by words that sound and pass away, then there must be some bodily creature through which those sounds moved that existed before the heavens and earth were made.
3.
But it’s impossible that there could be some bodily creature that existed before the heavens and earth were made.
4.
Therefore, it’s impossible that God speaks creation into existence in a way similar to how God speaks at Jesus’ baptism.
XI.12.14 Argument
1.
If God made something before heaven and earth and anything made by God is a creature, then a creature would have been made before any creatures were made.
2.
Anything made by God is a creature.
3.
It is impossible that a creature can be made before any creatures are made.
4.
Therefore, God did not make anything before heaven and earth.
XI.13.15 Argument
1.
If God waited countless ages before creating the heavens and earth, and God is the maker of all ages, then some measure of time was before God made it.
2.
God is the maker of all ages. {Hebrews 1.2}
3.
It is impossible that some measure of time can exist before God makes it.
4.
Therefore, it is impossible that God waited countless ages before creating the heavens and earth.
XI.15.19-20 Argument
1.
If time can be measured as “long,” then in any portion of time (say, 100 years, 100 days, 100 minutes, etc.) there must first be a segment of that time (say, 1 year, 1 day, 1 minute, etc.) that is present and the other segments past or future.
2.
But if in any portion of time there must first be a segment of that time that is present and the other segments past or future, then only one part of the whole portion of time is present.
3.
If only one part of a whole portion of time is present, then only that one part of the whole portion of time exists.
4.
But in order for the whole portion to be measured, the whole of it must exist.
5.
Therefore, time can’t be measured as “long.”
XII.29.40 Argument
1.
If “first” means first in a sequence, then “heaven and earth” means the matter of heaven and earth, the whole of creation spiritual and material.
2.
If “heaven and earth” means this, then one is warranted in asking what did God make after God made everything.
3.
But it is impossible that anything be made after everything.
4.
Therefore, “first” does not mean first in a sequence.