Ontological Argument For The Existence Of God

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1. Creator of the "ontological proof" is Anselm of Canterbury (in the XI century). Thinking the content of what we mean by the concept of God, we must have come to the conclusion that the non-existence of God is contrary to the very notion of it, meaning that the existence of Him is a necessity. Namely, under God we mean a perfect being, or being with maximum fullness or richness. Consequently, the author is deducing God's existence from the very concept of God as a perfect being, including the existential need. Taken in this sense, the ontological argument is obviously untenable. Genesis does not have a sign, which is part of the notion, and the moment completely foreign, being outside the logical content of the concept and because of it is not deducible.
2. As John Mackey noted, it is possible that the evil of the first order leads to the evil of the second order, or it is possible that the benefit of the first order becomes the cause of the evil of the second order. There is no reason to hope that as a result we get good, not evil of the second order. …show more content…
Leibniz explains monad as an indivisible primary active substance having a spiritual nature that perceives and recognizes in itself the whole world. However, the monad is not a material unit of life, but a spiritual substance, it is an independent unit, capable of activity. Monads in their primary qualities are activities anywhere in the world there is no passive things. Monads are interconnected in a state of pre-established harmony. This notion of Leibniz should explain the relationship existing in the world and consistency. Since monads are mental essence, that they cannot physically interact, but in the world we observe the agreed procedure. Hence, the development of each monad is initially located in accordance with the development of other monads, and this correspondence is preinstalled by God. This determines the harmony in the phenomena and harmony between essence and
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