I only shout certain words to place emphasis. Have a backbone, will ya?
and sneering remarks.
I distinctively remember you saying that #2 was not possible, and now you are saying that you gave me a "properly logical argument" for #2...again, it sounds like you are double talking yet again and as I said before, I don't have the patience needed to try and figure you out. If you are officially saying that it is possible for the universe to POP IN TO BEING (emphasis) uncaused....out of NOTHING...then simply say it.
What Ive said consistently and continually is that a thing cannot come
from nothing, but something can, as Hume showed, exist where before there was nothing. If you prefer the slightly fatuous popped into being that is fine by me, as long as you understand that it is not being argued that the nothingness was in some way the producing agent. If this point isnt grasped were going to go round in circles for ever more.
I disagree with "But in that case the reason or explanation for the world must by the same argument have a reason or explanation to explain itself in terms of explaining the world".
Then tell me why you disagree and Ill give you my response.
Again, the argument is "everything that begins to exist has a cause". The cause of the world never began to exist, therefore, it doesn't have a cause...and in light of the infinity argument, it only flows logically with the fact that whatever gave the universe its beginning could not itself be within the universe, or OF the universe.
The proposition everything that begins to exist has a cause is false as Ive already shown. Nothing in the world is observed to begin to exist but only changes form, and therefore it cannot be inferred from the world as a whole beginning to exist that there must be an external cause. And any argument to an infinite regress can only hold water on the basis that causality is necessary, and it demonstrably is not.
Again, you can't just admit the universe began with the Big Bang, and just leave it at that...there had to be a cause of the universe, cot. And if you take God out of the equation, and you admit that there was nothing before the universe began, then you are saying that the universe popped in to being uncaused out of nothing...and I must say, I refuse to believe that you would take such an irrational position such as this. Please, don't prove me wrong.
I am saying for the umpteenth time that the universe is uncaused. Why, because it is the only hypothesis that is not self-contradictory. And since it is the only hypothesis that doesnt run to a contradiction then it certainly cannot be deemed irrational.
I don't even need a reason, because negating a first-cause would mean either infinite regress or things popping in to being uncaused out of nothing...which the latter two are demonstrably absurd and false.
There is no demonstrable absurdity! Please read Humes comments again; it isnt a difficult passage:
Tis sufficient only to observe that when we exclude all causes we really do exclude them, and neither suppose nothing nor the object itself to be the causes of the existence; and consequently can draw no argument from the absurdity of these suppositions to prove the absurdity of that conclusion.
But you already admitted that the universe began to exist, cot. Either the universe' existence was a contingent possibility, or a necessary possibility...if it happened, either either happened necessarily or contingently...so how could there have been no contingent laws? Makes no sense.
It makes perfect sense. In nothingness there is no causation and no laws of thought, therefore necessity and contingency has no meaning or application other than in the world.
So, the universe popped in to being uncaused out of nothing...gotcha. The lengths some people will go through to deny the Creator.
The accusation, to deny the creator is not philosophy but the finding of arguments for a conclusion given in advance, since you are evidently beginning with the answer; whereas to deny a creator is where a conclusion is derived from valid premises in a given argument, which is what Ive done!
God's change from timeless to temporal was a contingent change and I fail to see any contradiction here, especially if going from atemporal to temporal doesn't effect his power or will. Unless you can demonstrate how an atemporal God is any "less" of a God than a temporal one, or vice versa, then this objection, in my opinion, is VERY miniscule.
In reply to the highlighted part, my answer is that I already have done so! And the objection is composed of two parts. First there is a contradiction in one of the definitional essences of God: that he is unchanging and unchangeable; and secondly that he has had to implement that hugely significant and contradictory change in order to bring into being an inferior, contingent and finite existence. Ill leave you to ponder those absurdities, for that is what they are within the proper meaning of the term.