The Kalam Argument

The next argument for God on my list is the Kalam Argument — the argument that the universe cannot always have existed and therefore must have been created. Kreeft & Tacelli summarize it as follows:

  1. Whatever begins to exist has a cause for its coming into being.
  2. The universe began to exist.
  3. Therefore, the universe has a cause for its coming into being.

In establishing the first premise, K & T rest content with the dubious assertion that most people “outside of asylums and graduate schools” consider it obvious — a one-liner which (to quote C. S. Lewis, who was speaking of someone who had named his country after himself) “was meant to be witty but really only showed his conceit.”

For the second premise, the argument is as follows:

  1. Time elapses finite step by finite step — one day at a time.
  2. No number of finite things can add up to something infinite; therefore, it is impossible for an infinite amount of time to elapse.
  3. But if the universe is infinitely old, an infinite amount of time must have elapsed before the present.
  4. Therefore, the universe is not infinitely old.

So something must have caused the universe to come into existence. And that something must be outside of the universe, non-spatial and non-temporal in nature, and must therefore exist eternally. But is the cause personal? Can we really call it God? K & T argue that it must be personal.

Suppose the cause of the universe has existed eternally. Suppose further that this cause is not personal: that it has given rise to the universe, not through any choice, but simply through its being. In that case it is hard to see how the universe could be anything but infinitely old, since all the conditions needed for the being of the universe would exist from all eternity. But the kalam argument has shown that the universe cannot be infinitely old. So the hypothesis of an eternal impersonal cause seems to lead to an inconsistency.

Is there a way out? Yes, if the universe is the result of a free personal choice. Then at least we have some way of seeing how an eternal cause could give rise to a temporally limited effect.

I was very impressed with this part when I first read it, since it’s the first real argument I’ve found for the paradoxical idea of free will — of causation without determinism. If the rest of the kalam argument holds, then, yes, it would seem to follow that the universe must be the result of free will. It must have been caused by conditions which could just as well not have caused it — by conditions which did in fact hold for an eternity without causing the universe to come into existence, but which then suddenly did cause the universe to come into existence. (The very same conditions, mind you. Nothing changed. Nothing could have changed, since we are talking about non-temporal things here.) This sounds an awful lot like complete gibberish, a gross abuse of the word cause, but it nevertheless has two things going for it: (1) it fits with many people’s intuitive idea of “free will” and (2) it seems to be the only way out of the corner the kalam argument paints us into.

But is the kalam argument valid? Here are a couple of criticisms.

*

Does everything that begins have a cause?

Certainly it’s common sense that every change has a cause, and that the change from no-universe to universe should be no exception. But in fact it’s not clear that the logic of change and causation really applies in this particular case.

If the universe (that is, the system of space-time and matter-energy) had a beginning, that means that time itself had a beginning. The commonsense idea of causation (which is what is being appealed to here) is that any given change must have caused by something which took place before the change occurred. But if we’re talking about the creation of the universe, there was no “before the change occurred.” The logic of causation — that B was preceded by A, and that B would not have happened if it had not been preceded by A — simply doesn’t apply here. No time, no causation — at least, not as we understand it. There may of course be some obscure atemporal mechanism which is analogous to causation, but if that’s what we’re talking about K & T need to make a case for it; it’s not enough to appeal to the common knowledge of all non-institutionalized persons.

*

Does time need to “elapse”?

We experience time as “passing,” but actually (according to one theory) time is just another dimension, not fundamentally different from the spatial dimensions. A particular dimension can be infinite, even if it is not possible for any actual thing to traverse an infinite distance. No “traversing” needs to have taken place.

A temporally infinite universe is no more or less problematic than a spatially infinite one. Of course the latter is problematic as well, since there are philosophical problems with the idea of an actually existing infinity. All in all, I think I agree that the universe probably has to be finite (I’m not entirely confident in that judgment) — but K & T’s particular argument for its temporal finiteness is not a good one.

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Filed under God, Philosophy, Time

One response to “The Kalam Argument

  1. Pingback: The necessity of agency | Bugs to fearen babes withall

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