St. Thomas Aquinas, in the thirteenth century, formulated the famous "five ways" by which God's existence can be demonstrated philosophically: 圣托马斯阿奎那，在13世纪，制定了著名的"五种方式" ，而上帝的存在可以证明哲理：
| BELIEVE 相信 Religious 宗教 Information 资讯 Source 源 web-site 网址： |
| Our List of 1,000 Religious Subjects 我们所列出的1000名宗教科目 |
| E-mail 电子邮箱 |
Immanuel Kant rejected not only the ontological argument but the teleological and cosmological arguments as well, based on his theory that reason is too limited to know anything beyond human experience.康德拒绝了，不仅本体的说法，但teleological和宇宙学的论据，那么，根据他的理论，原因是太有限知道，任何超出人类经验。 However, he did argue that religion could be established as presupposed by the workings of morality in the human mind ("practical reason").不过，他当时认为，宗教可以被确立为假定所运作的道德在人的头脑（ "实践理性" ） 。 God's existence is a necessary presupposition of there being any moral judgments that are objective, that go beyond mere relativistic moral preferences; such judgments require standards external to any human mind-that is, they presume God's mind.上帝的存在是一个必要预设有任何道德判断，这是客观存在，即超出仅仅相对论道德偏好;这种判断标准需要外部的任何人的心态是，他们假定上帝的心。
One of the most influential and powerful "proofs" that there is no God proceeds from "The Problem From Evil."其中最有影响和最有力的"证据" ，是没有神的收益"的问题，从恶" 。 This argument claims that the following three statements cannot all be true: (a) evil exists; (b) God is omnipotent; and (c) God is all-loving.这个论点声称以下三个报表不能全部属实： （一）存在着邪恶; （二） ，神是万能的; （三）上帝是一切爱好。 The argument is as follows:其论点是，如下：
Hume provided powerful critiques of the main arguments for God's existence.休谟提供了强有力的批判主要论据，因为上帝的存在。 Against the cosmological argument (Aquinas' third argument), he argued that the idea of a necessarily existing being is absurd.对宇宙的说法（阿奎那的第三个论点） ，他辩称，这一构想一个必然存在的，是荒谬的。 Hume stated, "Whatever we can conceive as existent, we can also conceive as nonexistent."休谟指出， "无论我们可以设想，作为存在的，我们也可以设想，作为不复存在" 。 He also asked why the ultimate source of the universe could not be the entire universe itself, eternal and uncaused, without a God?他还问，为什么最终来源，宇宙可能不会对整个宇宙本身，永恒和uncaused ，没有一个上帝吗？
Hume also criticized the argument from design (Aquinas' fifth argument).休姆也批评论调，从设计（阿奎那'第五论点） 。 In particular, he emphasized that there is no legitimate way we can infer the properties of God as the creator of the world from the qualities of His creation.他特别强调指出，没有合法的途径，我们可以推断性质的，因为上帝造物的世界，从素质，他的创作风格。 For instance, Hume questioned how we can be sure that the world was not created by a team; or that this is not one of many attempts at creations, the first few having been botched; or, on the other hand, that our world is not a poor first attempt "of an infant deity who afterwards abandoned it, ashamed of his lame performance."例如，休谟质疑，我们可以肯定的是，世界上并没有产生一组;或者这个是不是一个多种尝试，在创造中，首数已拙劣;或者，在另一方面，我们的世界是没有一个贫穷的第一次尝试"的一个婴儿神，他们后来放弃了它，惭愧，他的跛的表现" 。
The arguments for the existence of God constitute one of the finest attempts of the human mind to break out of the world and go beyond the sensible or phenomenal realm of experience. 论据为上帝存在的构成是一个最好的企图的人的头脑，以摆脱世界，超越理智或以惊人的境界的体验。
Certainly the question of God's existence is the most important question of human philosophy. It affects the whole tenor of human life, whether man is regarded as the supreme being in the universe or whether it is believed that man has a superior being that he must love and obey, or perhaps defy. 当然，问题的上帝的存在是最重要的问题，人类哲学，而是影响到整个男高音的人的生命，不论是男子，被视为是最高人民法院在宇宙中，还是可以相信，人类有优越的是，他必须热爱听从指挥，或者藐视。
There are three ways one can argue for the existence of God. 有三种方式之一，可以说为上帝存在的。
Anselm said that God cannot be conceived in any way other than "a being than which nothing greater can be conceived." anselm说，上帝无法构思任何方式以外的其他"一项被比一事无成更可被设想" 。 Even the fool knows what he means by "God" when he asserts, "There is no God" (Ps. 14:1).即使是傻瓜也知道他的意思，由"上帝"的时候，他断言： "有没有神" （诗篇14时01分） 。 But if the most perfect being existed only in thought and not in reality, then it would not really be the most perfect being, for the one that existed in reality would be more perfect. Therefore, concludes Anselm, "no one who understands what God is, can conceive that God does not exist." In short, it would be self contradictory to say, "I can think of a perfect being that doesn't exist," because existence would have to be a part of perfection.但是，如果最完美的正只存在于思想，而不是在现实中，那么它会不会真的是最完美的，对于一个存在的现实，将是更完美，因此，最后anselm " ，没有一个人明白上帝是，可以设想，上帝不存在， "总之，这将是自我矛盾的说： "我可以想到的一个完美被认为是不存在的" ，因为存在将有一部份和完善。 One would be saying, "I can conceive of something greater than that which nothing greater can be conceived", which is absurd.一会说： "我可以隐瞒的东西，比这更没有什么可被设想" ，这是荒谬的。
The ontological argument has had a long and stormy history.本体论的争论已久，并在风雨飘摇的历史。 It has appealed to some of the finest minds in Western history, usually mathematicians like Descartes, Spinoza, and Leibniz.它已呼吁一些最优秀的头脑，在西方历史上，通常是数学家们像笛卡尔，斯宾诺莎，莱布尼兹。 However, it fails to persuade most people, who seem to harbor the same suspicion as Kant that "the unconditioned necessity of a judgment does not form the absolute necessity of a thing."但是，它未能说服大多数人来说，他们似乎包庇，同时怀疑，因为康德说， "无条件的必要性作出判断，并不构成绝对必要的事" 。 That is, perfection may not be a true predicate and thus a proposition can be logically necessary without being true in fact.即是完美，未必是一个真正的谓词，因此一个命题可以从逻辑上必要的，没有被这样的事实。
This argument from motion is not nearly as cogent for our scientific generation because we take motion to be natural and rest to be unnatural, as the principle of inertia states.这个论点，从议案，是不是差不多有说服力的，为我们的科学的一代，因为我们采取的议案，将自然和休息要违反自然规律的，因为原则上的惰性。 Many philosophers insist that the notion of an infinite series of movers is not at all impossible or contradictory.许多哲学家坚持认为，这个概念的无穷级数的动议，是不是这回事，不可能或相互矛盾的。
The most interesting, and persuasive, form of the cosmological argument is Aquinas's "third way," the argument from contingency. Its strength derives from the way it employs both permanence and change. 最有趣的，有说服力的，形式的宇宙学的论据是阿奎那的"第三条道路"的论点，从应急，其力量来自于这样的雇用双方的持久性和变化。 Epicurus stated the metaphysical problem centuries ago: "Something obviously exists now, and something never sprang from nothing."其半径声明形而上的问题，几百年前说： "一些明显存在，现在，一些从未源于什么都不是" 。 Being, therefore, must have been without beginning. 正因此，要一直没有开始。 An Eternal Something must be admitted by all, theist, atheist, and agnostic. 一个永恒的东西必须承认，人人都当者，无神论者，不可知论。
But the physical universe could not be this Eternal Something because it is obviously contingent, mutable, subject to decay. How could a decomposing entity explain itself to all eternity? If every present contingent thing / event depends on a previous contingent thing / event and so on ad infinitum, then this does not provide an adequate explanation of anything.但物理宇宙可能不是这个永恒的东西，因为这是明显的一支队伍，变化无常，受老化的问题。 如何能够分解实体解释姿态向所有永恒？如果每本特遣队事/事件取决于先前的队伍中的事情/事件等，对广告多不胜数，那么，这并没有提供充分的解释什么。
Hence, for there to be anything at all contingent in the universe, there must be at least one thing that is not contingent, something that is necessary throughout all change and self established. In this case "necessary" does not apply to a proposition but to a thing, and it means infinite, eternal, everlasting, self caused, self existent. 因此，有什么在所有队伍在宇宙中，必须至少有一件事是没有一支队伍，而这是有必要在所有的改变和自我确立，在这种情况下， "必要时" ，并不适用于一个命题，但一事，它意味着无限的，永恒的，永恒的，自我造成的，自我存在的。
It is not enough to say that infinite time will solve the problem of contingent being.这是不足够的说，无穷的时间，将解决问题的队伍。 No matter how much time you have, dependent being is still dependent on something.不管花多少时间，你有，供养正在仍倚赖的东西。 Everything contingent within the span of infinity will, at some particular moment, not exist.一切队伍内部跨度的无穷意愿，在某些特定的时刻，不存在。 But if there was a moment when nothing existed, then nothing would exist now.但是，如果有一个的时候，没有什么存在的，那么就什么事情会存在，现在。
The choice is simple: one chooses either a self existent God or a self existent universe, and the universe is not behaving as if it is self existent. In fact, according to the second law of thermodynamics, the universe is running down like a clock or, better, cooling off like a giant stove. 选择很简单：一，选择一种自我存在的上帝或自我存在的宇宙，宇宙是不是表现得好像它是自我存在的。事实上，根据热力学第二定律，宇宙是跑下来像一个时钟或者，更好，更冷静很像一个巨大的火炉。 Energy is constantly being diffused or dissipated, that is, progressively distributed throughout the universe.能源正不断地扩散或消退，也就是逐步在全国范围内发行的宇宙。 If this process goes on for a few billion more years, and scientists have never observed a restoration of dissipated energy, then the result will be a state of thermal equilibrium, a "heat death," a random degradation of energy throughout the entire cosmos and hence the stagnation of all physical activity.如果这个过程继续下去了数亿元以上，而科学家从未观察到一个恢复的能量耗散，那么结果将是一个国家的热平衡，这是一次"热寂说， "一个随机降解能源在整个宇宙因此停滞，所有身体活动。
Naturalists from Lucretius to Sagan have felt that we need not postulate God as long as nature can be considered a self explanatory entity for all eternity. But it is difficult to hold this doctrine if the second law [of thermodynamics] is true and entropy is irreversible.博物学家从lucretius以sagan感到，我们不需要设上帝，只要性质，可以被视为一个自我解释性实体来管理所有的永恒， 但它是很难坚持这一学说，如果第二定律[热力学]是真实而熵是不可逆转。 If the cosmos is running down or cooling off, then it could not have been running and cooling forever. 如果宇宙是跑下来或冷静，那么，它已经不能运行与冷静永远。 It must have had a beginning. 它必须有一个开端。
A popular retort to the cosmological argument is to ask, "If God made the universe, then who made God?" If one insists that the world had a cause, must one not also insist that God had a cause? 热门反驳到宇宙，争论的焦点在于追问， "如果上帝所作的宇宙，那么，是谁上帝吗？ "如果人们坚持认为世界上有一个原因，其中一个必须是不是还坚持认为上帝了，原因何在？ No, because if God is a necessary being, this is established if one accepts the proof, then it is unnecessary to inquire into his origins.没有，因为如果上帝是一个必要的，这是既定的，如果人们接受证明，那实在是不必要的，调查他的出身。 It would be like asking, "Who made the unmakable being?"这样做就像是问： "谁使unmakable正在" ？ or "Who caused the uncausable being?"或"谁造成uncausable正在" ？
More serious is the objection that the proof is based on an uncritical acceptance of the "principle of sufficient reason," the notion that every event / effect has a cause. If this principle is denied, even if it is denied in metaphysics, the cosmological argument is defanged. 更为严重的是，反对意见认为，证据是基于一种无条件接受"的原则，充分的理由， "概念，即每一事件/效果有一个原因，如果这一原则被否定，即使是否认在形而上学，宇宙论据是defanged 。 Hume argued that causation is a psychological, not a metaphysical, principle, one whose origins lay in the human propensity to assume necessary connections between events when all we really see is contiguity and succession.休谟认为，因果关系是一个心理，而不是形而上的，原则上，一，其起源在于人的倾向，以承担必要的之间的联系，事件的时候，我们实在看不出是连续性和继承。 Kant seconded Hume by arguing that causation is a category built into our minds as one of the many ways in which we order our experience.康德借调，由休谟认为因果关系是一个类内置着我们的头脑，作为其中的许多方法，使我们为了我们的经验。 Sartre felt that the universe was "gratuitous."萨特认为，宇宙是"无偿" 。 Bertrand Russell claimed that the question of origins was tangled in meaningless verbiage and that we must be content to declare that the universe is "just there and that's all."罗素声称的问题，起源是纠缠在没有意义的词，而且我们必须内容要申报，宇宙是"刚刚有这一切" 。
One does not prove the principle of causality easily. It is one of those foundational assumptions that is made in building a world view. 一个不能证明的原则，因果关系很容易，它是那种基础性的假设是建立一个世界的看法。 It can be pointed out, however, that if we jettison the idea of sufficient reason, we will destroy not only metaphysics but science as well.可以指出，但如果我们放弃的想法足够的理由，我们将摧毁不仅形而上学的，但科学也。 When one attacks causality, one attacks much of knowledge per se, for without this principle the rational connection in most of our learning falls to pieces.当一个攻击的因果关系，其中一个攻击的许多知识本身，因为如果没有这个原则，理性方面，在我们大部分的学习适逢得粉身碎骨。 Surely it is not irrational to inquire into the cause of the entire universe.这当然是不理性的，以查究原因，整个宇宙。
No one can deny the universe seems to be designed; instances of purposive ordering are all around us. 任何人都不能否认的宇宙似乎是设计;事例立法目的的订货都在我们身边。 Almost anywhere can be found features of being that show the universe to be basically friendly to life, mind, personality, and values.几乎随时随地可以找到的特点就是显示宇宙是基本的友好生命，胸襟，人格和价值观。 Life itself is a cosmic function, that is, a very complex arrangement of things both terrestrial and extraterrestrial must obtain before life can subsist.生活本身是一个宇宙的功能，即是一个非常复杂的安排事物的陆地和外星人的，必须取得前生活能够度日。 The earth must be just the right size, its rotation must be within certain limits, its tilt must be correct to cause the seasons, its land - water ratio must be a delicate balance.地球必须是公正的权利大小，它的自转，必须是在一定的限额，其倾斜一定要有正确的，以事业季节，其土地-水比必须是一个微妙的平衡。 Our biological structure is very fragile.我们的生物结构，是非常脆弱的。 A little too much heat or cold and we die.有点太大量的热能或冷，我们死。 We need light, but not too much ultraviolet.我们需要的，但是不是太多紫外线。 We need heat, but not too much infrared.我们需要热量，但不能太多红外线传输。 We live just beneath an airscreen shielding us from millions of missiles every day.我们生活刚刚下方的一个airscreen屏蔽我们从以百万计的导弹，每一天。 We live just ten miles above a rock screen that shields us from the terrible heat under our feet. Who created all these screens and shields that make our earthly existence possible?我们所生活的短短10英里的上空一石击屏幕盾牌，把我们从可怕的热量就在我们脚下，是谁创造了这一切屏幕和盾牌，使我们的俗世的存在可能吗？
Once again we are faced with a choice. Either the universe was designed or it developed all these features by chance.再次，我们面临的一个选择。 要么宇宙是设计还是开发所有这些特征是出于偶然。 The cosmos is either a plan or an accident! 宇宙是一种计划或意外！
Most people have an innate repugnance to the notion of chance because it contradicts the way we ordinarily explain things.大多数人有一种天生的厌恶，以概念的机会，因为它违背了我们通常解释的东西。 Chance is not an explanation but an abandonment of explanation.机会不是一个解释，但一个被遗弃的解释。 When a scientist explains an immediate event, he operates on the assumption that this is a regular universe where everything occurs as a result of the orderly procession of cause and effect. Yet when the naturalist comes to metaphysics, to the origin of the entire cosmos, he abandons the principle of sufficient reason and assumes that the cause of everything is an unthinkable causelessness, chance, or fate.当科学家解释即时事件，他操纵就假设这是一个经常性的宇宙那里一切的发生是由于有秩序地游行的原因和影响， 然而当自然说到形而上学，以原产地的整个宇宙，他没有放弃原则，有足够的理由和假设的原因，一切是不可想象的causelessness ，有机会，还是命运。
Suppose you were standing facing a target and you saw an arrow fired from behind you hit the bull's eye.假设你常委会面临的一个目标，你看到了箭发射，从你后面的隔靴搔痒。 Then you saw nine more arrows fired in rapid succession all hitting the same bull's eye.然后你看到了九个箭发射，在快速继承全部命中，同时公牛的眼睛。 The aim is so accurate that each arrow splits the previous arrow as it hits.其目的是使准确的说，每一个箭头分裂前箭头，因为它命中目标。 Now an arrow shot into the air is subject to many contrary and discordant processes, gravity, air pressure, and wind. When ten arrows reach the bull's eye, does this not rule out the possibility of mere chance?现在是一个箭头拍摄到空气中，是受很多情况刚好相反，不和谐的过程中，重力，气压，风力， 当十箭达到牛气冲天的一只眼睛，这是否不排除这种可能性仅仅是机会吗？ Would you not say that this was the result of an expert archer? 你会不会说这是由于一个专家阿彻？ Is this parable not analogous to our universe? 这则寓言不是类似于我们的宇宙？
It is objected that the design argument, even if valid, does not prove a creator but only an architect, and even then only an architect intelligent enough to produce the known universe, not necessarily an omniscient being.这是反对该方案的设计论点，即使有效，但并不证明有造物主，而只是一个建筑师，即使在当时，只有一名建筑师智能足以产生已知的宇宙中，并不一定是一个无所不知。 This objection is correct. We must not try to prove more than the evidence will allow. We will not get the 100 percent Yahweh of the Bible from any evidence of natural theology. However, this universe of ours is so vast and wonderful we can safely conclude that its designer would be worthy of our worship and devotion.这一反对意见是正确的， 我们绝不能试图证明以上证据，将允许，我们将不会得到百分之百的雅威的圣经，从任何证据的自然神学，但这个宇宙中的我们是如此广阔和美好的，我们可以放心总括来说，它的设计者，将是值得我们崇拜与虔诚。
Many object that the theory of evolution takes most of the wind out of the design argument.许多反对进化论大多数的风力出设计的说法。 Evolution shows that the marvelous design in living organisms came about by slow adaptation to the environment, not by intelligent creation.演变表明，该精彩的设计在活的生物体来的缓慢适应环境，而不是由智能创造。 This is a false claim.这是一个错误的说法。 Even if admitted, evolution only introduces a longer time frame into the question of design.即使承认，演化不仅介绍了较长的时间内融入设计问题。 Proving that watches came from a completely automated factory with no human intervention would not make us give up interest in a designer, for if we thought a watch was wonderful, what must we think of a factory that produces watches?证明手表来自一个完全自动化的工厂，没有人的干预不会使我们放弃利益，在设计师的，因为如果我们还以为手表十分精彩，有什么要我们认为一家工厂生产的手表呢？ Would it not suggest a designer just as forcefully? Religious people have been overly frightened by the theory of evolution.会不会建议一个设计师就像有力？ 宗教界人士已过于害怕进化论。
Even the great critics of natural theology, Hume and Kant, betrayed an admiration for the teleological argument.甚至是伟大的批评自然神学，休谟和康德，背叛了一种钦佩，为teleological论据。 Hume granted it a certain limited validity.休谟又给了若干有限度的有效性。 Kant went even further: "This proof will always deserve to be treated with respect. It is the oldest, the clearest and most in conformity with human reason . . . We have nothing to say against the reasonableness and utility of this line of argument, but wish, on the contrary, to commend and encourage it."康德甚至进一步说： "这证明，将永远值得受到尊重，这是最古老，最清晰和最符合人类理性… … 。我们已无话可说了对合理性和实用性这条路线的说法，但想，与此相反，以表扬和鼓励它" 。
Kant reasoned that the moral law commands us to seek the summum bonum (highest good), with perfect happiness as a logical result.康德的理由是，道德律命令我们寻求summum bonum （最高善） ，完美的幸福作为一个合乎逻辑的结果。 But a problem arises when we contemplate the unpleasant fact that "there is not the slightest ground in the moral law for a necessary connexion between morality and proportionate happiness in a being that belongs to the world as a part of it."但问题出在，当我们沉思令人不快的事实，即"有没有丝毫的理由，在道德法律进行必要的Connexion公司之间的道德和相称的幸福在一个被认为属于整个世界，因为它的一部分" 。 The only postulate, therefore, that will make sense of man's moral experience is "the existence of a cause of all nature, distinct from nature itself," ie, a God who will properly reward moral endeavor in another world.唯一的公设，因此，这将使意识，人的道德经验是： "存在着一个事业的所有性质，有别于自然本身" ，也就是说，上帝一定会妥善悬赏道德，努力在另一个世界。 In a godless universe man's deepest experience would be a cruel enigma.在一个无神论的宇宙人的最深切的体验将是一个残酷的谜。
In his Rumor of Angels, Peter Berger gives an interesting negative version of the moral argument, which he calls "the argument from damnation."在他的谣言的天使，彼得伯杰给出了一个有趣的负版的道德论点，即他所谓的"的说法，从damnation " 。 Our apodictic moral condemnation of such immoral men as Adolf Eichmann seems to transcend tastes and mores; it seems to demand a condemnation of supernatural dimensions.我们apodictic道德谴责这种不道德的男人，因为阿道夫艾希曼，似乎超越口味和习俗;看来，要求谴责超自然的层面。
Some deeds are not only evil but monstrously evil; they appear immune to any kind of moral relativizing.一些事迹，是不是只有邪恶，但monstrously邪恶，他们似乎独善其身，任何一种道德相对化。 In making such high voltage moral judgments, as when we condemn slavery and genocide, we point to a transcendent realm of moral absolutes.在这样高压的道德判断，因为当我们谴责奴隶制和种族屠杀，我们点到超然境界的道德absolutes 。 Otherwise, all our moralizing is pointless and groundless.否则，我们所有的道德说教是无谓的和毫无根据的。 A "preaching relativist" is one of the most comical of self contradictions. "说教相对" ，是其中一个最滑稽的自我矛盾。
Most modern thinkers who use the moral argument continue Kant's thesis that God is a necessary postulate to explain moral experience. Kant thought the moral law could be established by reason, but he called in God to guarantee the reward for virtue. 最现代的思想家，他们使用的道德争论继续康德的论点，即上帝是一个必要的假设来解释道德体验。康德认为道德律可以设立理由，但他所谓的上帝，以保证奖励的美德。 Modern thinkers do not use God so much for the reward as for providing a ground for the moral law in the first place.近代思想家不要使用上帝这么多，为奖励，作为提供理由，使道德律在首位。
The moral argument starts with the simple fact of ethical experience. The pressure to do one's duty can be felt as strongly as the pressure of an empirical object.道德争论始于一个简单的事实，道德的经验。 压力，做一个人的工作地点都可以感受到强烈的压力实证对象。 Who or what is causing this pressure? It is not enough to say that we are conditioned by society to feel those pressures. 谁或者是什么造成了这种压力？是不够的人说，我们受社会感受到这些压力。 Some of the greatest moralists in history have acquired their fame precisely because they criticized the moral failings of their group, tribe, class, race, or nation.一些最伟大的道德家，在历史上曾获得名利地位，正是由于他们批评了道德的弱点，他们的集团，部落，阶级，种族或民族。 If social subjectivism is the explanation of moral motivation, then we have no right to criticize slavery or genocide or anything!如果社会是主观主义的解释，道德动机，那么我们就没有权利批评奴役或种族灭绝或东西！
Evolutionists attack the moral argument by insisting that all morality is merely a long development from animal instincts.进化论者攻击的道德争论，坚持一切道德仅仅是一个长期发展，从动物本能。 Men gradually work out their ethical systems by living together in social communities.男人工作，逐步走出自己的道德体系，由共同生活在社会群体。 But this objection is a two edged sword: if it kills morality, it also kills reason and the scientific method.但这一反对的是一个双刃剑：如果它造成道德外，还杀死的原因和科学方法。 The evolutionist believes that the human intellect developed from the physical brain of the primates, yet he assumes that the intellect is trustworthy.该演化认为，人类智力的发展，从有形脑的灵长类动物，但他假设智力，是可以信赖的。 If the mind is entitled to trust, though evolved from the lower forms, why not the moral nature also?如果心是享有信托，虽然主要矛盾，从较低的形式，为什么不道义性质也？
Many people will go part way and accept moral objectivism, but they want to stop with a transcendent realm of impersonal moral absolutes.很多人会去一部分，并接受道德客观主义，但他们要阻止一个超然境界的人性道德absolutes 。 They deny that one must believe in a Person, Mind, or Lawgiver.他们否认说，人们必须相信，在一个人，心，或lawgiver 。 This seems reductive. It is difficult to imagine an "impersonal mind." How could a thing make us feel duty bound to be kind, helpful, truthful, and loving?这似乎是还原， 它是很难想象，一个"客观的头脑"怎么可能的事，使我们觉得有义务善待，帮助的，真实的，热爱？ We should press on, all the way to a Person, God, the Lawgiver.我们要对所有的路，一人，神， lawgiver 。 Only then is the moral experience adequately explained.只有这样，是道义上的经验，充分解释。
Paul seems to demand a high view of the theistic proofs when he says that the unbelievers are "without excuse."保罗似乎要求高鉴于对有神论的证据时，他说，那些信的是"没有借口" 。 "What can be known about God is plain to them, because God has shown it to them. Ever since the creation of the world his invisible nature, namely his eternal power and deity, has been clearly perceived in the things that have been made" (Rom. 1:19 - 20). "什么，可以知道上帝是显而易见的，因为上帝已显示它给他们。自从创立世界无形之性质，即他的永恒力量和神看，已经清楚地察觉到，在事情已经取得了" （罗马书1:19 -2 0） 。
Paul was not necessarily affirming that the arguments are deductive, analytical, or demonstrative. If someone rejected a proposition of high probability, we could still say that he was "without excuse." The arguments, in their cumulative effect, make a very strong case for the existence of God, but they are not logically inexorable or rationally inevitable. If we define proof as probable occurrence based on empirically produced experiences and subject to the test of reasonable judgment, then we can say the arguments prove the existence of God. 保罗并不一定是肯定的论据是演绎性，分析性，或示范，如果有人拒绝一个命题的概率较高，我们还可以说他的指责是"没有借口" 的论点，在他们的累积效应，使一个很强烈的案件为上帝存在，但它们却没有逻辑上的必然还是理性的必然，如果我们将它定义为证明可能发生的基础上产生的实证经验和受到的考验，合理的判断， 那么我们可以说的论据，证明上帝存在的。
If God truly exists, then we are dealing with a factual proposition, and what we really want when we ask for proof of a factual proposition is not a demonstration of its logical impossibility but a degree of evidence that will exclude reasonable doubt. Something can be so probable that it excludes reasonable doubt without being deductive or analytical or demonstrative or logically inevitable. 如果上帝真的存在，那么，我们所处理的是事实主张，我们真正想要的时候，我们所要求的证明一个事实命题，是不是显示了其逻辑上的不可能，但有一定程度的证据表明，将排除合理怀疑。东西，可所以很可能认为它排除合理怀疑的，没有被演绎或分析或实证或逻辑上的必然。 We feel that the theistic proofs, excluding the ontological argument, fall into this category.我们认为，有神论的证据，但不包括本体论的说法，都属于这一类。
Natural theology, however, can never establish the existence of the biblical God. 自然神学，但是，绝不能建立的存在，圣经神。 These proofs may make one a deist, but only revelation will make one a Christian. 这些证据可以增加一名戴斯特，但只有启示，使一个基督徒。 Reason operating without revelation always turns up with a deity different from Yahweh, the Father of Our Lord Jesus Christ. One can confirm this easily by comparing Yahweh with the deities of Aristotle, Spinoza, Voltaire, and Thomas Paine. 因此经营启示总是轮流与神不同雅威，父亲对我们的主耶稣基督，一是可以证实，这很容易通过比较雅威与神灵的亚里士多德，斯宾诺莎，伏尔泰和托马斯paine 。
AJ
Hoover胡佛的AJ
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
J Baillie, Our
Knowledge of God; D Burrill, The Cosmological Argument; GH Clark, A Christian
View of Men and Things; RED Clark, The Universe: Plan or Accident? j
baillie ，我们的知识的上帝; d burrill
，宇宙论的论点;生长激素克拉克，是一个基督教的看法男人和事物;红色克拉克：宇宙计划或意外？ HH Farmer, Towards Belief in God; R
Hazelton, On Proving God; J Hick, The Existence of God; D Hicks, The
Philosophical Basis of Theism; AJ Hoover, The Case for Christian Theism; S Jaki,
The Road of Science and the Ways to God; CEM Joad, God and Evil; J Maritain,
Approaches to God; EL Mascall, The Openness of Being; G Mavrodes, The
Rationality of Belief in God; A Plantinga, ed., The Ontological Argument; RC
Sproul, If There Is a God, Why Are There
Atheists?个HH农民，对信仰的上帝与r黑兹尔顿，就证明上帝; j hick ，上帝存在;
d希克斯，哲学基础的有神论;的AJ胡佛情况基督教有神论; s jaki ，道路的科学和如何向上帝;杰姆joad ，上帝与邪恶;
j旦，途径上帝下午马斯科尔，公开性被100 mavrodes ，理性的信仰上帝;普兰丁格，版，本体论的论点;钢筋sproul
，如果有一个上帝，为什么有无神论者？ AE Taylor, Does God
Exist?美国运通泰勒，没有上帝存在吗？
The topic will be treated as follows:该课题将被视为如下：
I. As Known Through Natural Reason一，众所周知，通过自然原因
A. The Problem Stated答：这个问题说明
1. 1 。 Formal Anti-Theism正式反有神论
2. 2 。 Types of Theism各类有神论
B. Theistic Proofs乙有神论的证明
1. 1 。 A Posteriori Argument事后说法
(a) The general causality argument （一）一般因果关系的说法
(b) The argument from design （二）的说法，从设计
(c) The argument from conscience （三）论点，从良心
(d) The argument from universal consent （四）的说法，从普遍同意
2. 2 。 A Priori, or Ontological, Argument先验的，或者本体论，争论
II.二。 As Known Through Faith如众所知，透过信仰
A. Sacred Scriptures答：神圣经文
B. Church Councils乙教会议会
C. The Knowability of God三，可知上帝
I. AS KNOWN THROUGH NATURAL REASON一，众所周知，通过自然原因
("THE GOD OF THE PHILOSOPHERS") （ "上帝的哲学家" ）
A. THE PROBLEM STATED答：这个问题说明
1. 1 。 Formal Anti-Theism正式反有神论
Had the Theist merely to face a blank Atheistic denial of God's existence, his task would he comparatively a light one.有者只是要面对一个空白无神论否定上帝的存在，他的任务，他会比较轻。 Formal dogmatic Atheism is self-refuting, and has never de facto won the reasoned assent of any considerable number of men.正式的教条式的无神论是不言反驳，也从未在事实上赢得了理智赞同任何相当数量的男性。 Nor can Polytheism, however easily it may take hold of the popular imagination, ever satisfy the mind of a philosopher.也不能多神教，但它很容易，可掌握一项十分受欢迎的想象力，就永远满足心中的一位哲学家。 But there are several varieties of what may be described as virtual Atheism which cannot be dismissed so summarily.但有好几个品种，有什么可被称为虚拟无神论不能被解雇，使简易程序。
There is the Agnosticism, for instance, of Herbert Spencer, which, while admitting the rational necessity of postulating the Absolute or Unconditioned behind the relative and conditioned objects of our knowledge declares that Absolute to be altogether unknowable, to be in fact the Unknowable, about which without being guilty of contradiction we can predicate nothing at all, except perhaps that It exists; and there are other types of Agnosticism.还有就是不可知论，例如，斯宾塞，它虽然承认理性的必要性假定绝对或无条件的背后相对和有条件的物体就我们所知，声称绝对要完全不可知，可实际上不可知，大约有其中，没有被承认的矛盾，我们可以始发什么都没有，除了也许有它的存在，以及有其他类型的不可知论。 Then again there is Pantheism in an almost endless variety of forms, all of which, however, may be logically reduced to the three following types:再有就是泛神论在一个几乎是无限的形式多种多样，所有这些来说，他们可能会在逻辑上减少到3个以下类型：
the purely materialistic, which, making matter the only reality, would explain life by mechanics and chemistry, reduce abstract thought to the level of an organic process deny any higher ultimate moral value to the Ten Commandments than to Newton's law of gravitation, and, finally, identify God Himself with the universe thus interpreted (see MATERIALISM; MONISM);这样单纯的物质生活，其中，使此事的唯一现实，解释现实生活中的力学，化学，降低抽象思维，以水平是一个有机的过程中否认有更高的终极的道德价值，以十诫比牛顿定律的引力场，以及最后，找出上帝与宇宙，从而解释（见唯物主义一元论） ;
the purely idealistic, which, choosing the contrary alternative, would make mind the only reality, convert the material universe into an idea, and identify God with this all-embracing mind or idea, conceived as eternally evolving itself into passing phases or expressions of being and attaining self-consciousness in the souls of men; and纯粹的理想，其中，选择相反替代，将铭记唯一的现实，转换为物质宇宙变成一个想法，并找出上帝这个包罗一切的主意或想法，设想为大智演变成通过分期或词句的正和实现自我意识，在灵魂的男人;
the combined materialistic-idealistic, which tries to steer a middle course and without sacrificing mind to matter or matter to mind, would conceive the existing universe, with which God is identified, as some sort of "double-faced" single entity.合并后的物质-理想化，它试图引导中间课程，并在不牺牲下定决心，此事或将此事记，会隐瞒现有的宇宙，而神是确定的，因为某种形式的"两面"的单一实体。
Thus to accomplish even the beginning of his task the Theist has to show, against Agnostics, that the knowledge of God attainable by rational inference -- however inadequate and imperfect it may be -- is as true and valid, as far as it goes, as any other piece of knowledge we possess; and against Pantheists that the God of reason is a supra-mundane personal God distinct both from matter and from the finite human mind -- that neither we ourselves nor the earth we tread upon enter into the constitution of His being.因此，要完成，甚至一开始他的任务者必须证明，对不可知论者，即知识的上帝所达到的，合理的推论-不过不足和不完善的，它可以是-是真实和有效的，因为到目前为止，因为它有云：至于其他任何一块知识，我们拥有;反对pantheists认为上帝的原因，是一种跨柴米油盐个人独特的神都从此事，并从有限的人的头脑-这既不是我们自己，也不是我们地球胎面后，进入宪法他的福祉。
2. 2 。 Types of Theism各类有神论
But passing from views that are formally anti-theistic, it is found that among Theists themselves certain differences exist which tend to complicate the problem, and increase the difficulty of stating it briefly and clearly.但是，从合格的意见，在正式反有神论的，它是发现，其中theists自己的某些分歧存在倾向问题复杂化，增加难度，说明它简单和清楚。 Some of these differences are brief and clear.部分这些差异是简单而明确的。
Some of these differences are merely formal and accidental and do not affect the substance of the theistic thesis, but others are of substantial importance, as, for instance, whether we can validly establish the truth of God's existence by the same kind of rational inference (eg from effect to cause) as we employ in other departments of knowledge, or whether, in order to justify our belief in this truth, we must not rather rely on some transcendental principle or axiom, superior and antecedent to dialectical reasoning; or on immediate intuition; or on some moral, sentimental, emotional, or æsthetic instinct or perception, which is voluntary rather than intellectual.一些差别，只不过是正式的和偶然的，不影响实质内容的有神论的论断，但其他人的大量重要，因为，例如，我们是否可以有效查明真相的上帝的存在是由同种理性的推理（例如，从效力原因） ，因为我们聘请其他部门的知识，又或者，为了证明我们的信念，在这个真理，我们决不能，而不是靠一些先验的原则或公理，上司先行，以辩证推理;或眼前利益直觉;或对一些道德，情操，情感，或æsthetic本能或知觉，这是自愿而非智力。
Kant denied in the name of "pure reason" the inferential validity of the classical theistic proofs, while in the name of "practical reason" he postulated God's existence as an implicate of the moral law, and Kant's method has been followed or imitated by many Theists -- by some who fully agree with him in rejecting the classical arguments; by others, who, without going so far, believe in the apologetical expediency of trying to persuade rather than convince men to be Theists.康德否认在名为"纯粹理性"的推理的有效性古典有神论的证据，而在名字的"实践理性" ，他假设上帝的存在，作为一个株连的道德律，康德的方法已遵循或模仿许多theists -有些人完全同意他在拒绝古典的论点;由他人，这些人，而不至目前为止，相信在a pologetical权宜之计试图说服而不是说服男子被t heists。 A moderate reaction against the too rigidly mathematical intellectualism of Descartes was to be welcomed, but the Kantian reaction by its excesses has injured the cause of Theism and helped forward the cause of anti-theistic philosophy.温和的反应对太拘泥于数学知识分子笛卡尔，是值得欢迎的，但康德反应过激行为，其已受伤的原因有神论，并有助于事业向前推进反有神论的哲学。 Herbert Spencer, as is well known, borrowed most of his arguments for Agnosticism from Hamilton and Mansel, who had popularized Kantian criticism in England, while in trying to improve on Kant's reconstructive transcendentalism, his German disciples (Fichte, Schelling, Hegel) drifted into Pantheism.斯宾塞，是人所共知的，借来他的大部分论据，不可知论由Hamilton和mansel ，曾推广了康德的批评，在英格兰，而在试图改善对康德的整复验，他的德国弟子（费希特，谢林，黑格尔）漂入泛神论。 Kant also helped to prepare the way for the total disparagement of human reason in relation to religious truth, which constitutes the negative side of Traditionalism, while the appeal of that system on the positive side to the common consent and tradition of mankind as the chief or sole criterion of truth and more especially of religious truth -- its authority as a criterion being traced ultimately to a positive Divine revelation -- is, like Kant's refuge in practical reason, merely an illogical attempt to escape from Agnosticism.康德也有助于编写方式，为总贬低人类理性与宗教的真理，它构成了一个负面的传统，而提出上诉，该系统在积极方面，以共同同意和传统，为人类的作为行政或检验真理的唯一标准，更尤其是对宗教的真理-它的权威作为标准，并追查，最终以积极的神圣启示-是，像康德的庇护所，在实际的理由，只是一个不合逻辑的，企图逃避追捕，从不可知论。
Again, though Ontologism -- like that of Malebranche (d. 1715) -- is older than Kant, its revival in the nineteenth century (by Gioberti, Rosmini, and others) has been inspired to some extent by Kantian influences.再次，虽然ontologism -这样的马勒伯朗士（四1 7时1 5分） -是年纪比康德，其复苏在十九世纪（g i oberti，罗斯米尼，和其他人）一直激励着在一定程度上受到康德的影响。 This system maintains that we have naturally some immediate consciousness, however dim at first, or some intuitive knowledge of God -- not indeed that we see Him in His essence face to face but that we know Him in His relation to creatures by the same act of cognition -- according to Rosmini, as we become conscious of being in general -- and therefore that the truth of His existence is as much a datum of philosophy as is the abstract idea of being.这一制度坚持认为，我们有一些自然立即觉悟，但暗淡于第一，或一些有良知的上帝-不确实，我们看到他在他的本质面对面，但我们知道他在他的关系，对动物的，由同一行为的认知-根据罗斯米尼，当我们成为自觉的被一般-因此，只要真相，他的存在是作为一个基准的哲学是抽象的概念。
Finally, the philosophy of Modernism -- about which there has recently been such a stir -- is a somewhat complex medley of these various systems and tendencies; its main features as a system are:最后，哲学的现代性-这点，最近这种轰动-是一个有点复杂混合泳这些不同的系统和倾向，其主要特点是一个系统，分别是：
negatively, a thoroughgoing intellectual Agnosticism, and positively, the assertion of an immediate sense or experience of God as immanent in the life of the soul -- an experience which is at first only subconscious, but which, when the requsite moral dispositions are present, becomes an object of conscious certainty.消极，深入开展智力不可知论，并采取积极，有断言的是一个即时的常识或经验的上帝上苍在生命的灵魂-一个经验，因为这是第一只在潜意识的，但，当r equsite道德处分权都在场，成为一个对象的自觉把握。
Now all these varying types of Theism, in so far as they are opposed to the classical and traditional type, may be reduced to one or other of the two following propositions:现在，所有这些不同类型的有神论，在目前为止，因为他们是反对古典及传统型，有可能沦为一个或另一个以下两个命题：
that we have naturally an immediate consciousness or intuition of God's existence and may therefore dispense with any attempt to prove this truth inferentially;我们很自然地立即意识或直觉的上帝的存在，因此可以免除任何试图证明这个真理inferentially ;
that, though we do not know this truth intuitively and cannot prove it inferentially in such a way as to satisfy the speculative reason, we can, nevertheless, and must conscientiously believe it on other than strictly intellectual grounds.说，虽然我们不知道这个真理，直观，并不能证明它inferentially这样一种方式，以满足投机，因此，我们可以，不过，一定要认真相信这对其他较严格的智力理由。
But an appeal to experience, not to mention other objections, is sufficient to negative the first proposition -- and the second, which, as history has already made clear, is an illogical compromise with Agnosticism, is best refuted by a simple statement of the theistic Proofs.但上诉的经验，更遑论其他的反对意见，是足以负第一命题-和第二个，其中，因为历史已经作出了明确的，是不合逻辑的妥协与不可知论，是最好的驳斥，由一个简单的声明的有神论的证明。 It is not the proofs that are found to be fallacious but the criticism which rejects them.这是不是证明被发现谬误，但这种批评拒绝他们。 It is true of course -- and no Theist denies it -- that for the proper intellectual appreciation of theistic proofs moral dispositions are required, and that moral consciousness, the æsthetic faculty, and whatever other powers or capacities belong to man's spiritual nature, constitute or supply so many data on which to base inferential proofs.这是事实，当然-没有者予以否认-这是为了适当的智力赞赏有神论证明道德的处分规定，而且道德意识，æ s thetic学院，也不论其他权力或能力，是属于人的精神世界的性质，构成或供应，使许多数据所依据的关于推理论证。 But this is very different from holding that we possess any faculty or power which assures us of God's existence and which is independent of, and superior to, the intellectual laws that regulate our assent to truth in general -- that in the religious sphere we can transcend those laws without confessing our belief in God to be irrational.不过，这是很大的不同，认为我们所拥有的任何教授或权力，保证了我们的上帝的存在，这是独立的，和优越的，智力的法律规范，我们赞同真理，在一般-即在宗教领域，我们可以超越这些法律没有承认我们的信仰上帝，将不合理的。 It is also true that a mere barren intellectual assent to the truth of God's existence -- and such an assent is conceivable -- falls very far short of what religious assent ought to be; that what is taught in revealed religion about the worthlessness of faith uninformed by charity has its counterpart in natural religion; and that practical Theism, if it pretends to be adequate, must appeal not merely to the intellect but to the heart and conscience of mankind and be capable of winning the total allegiance of rational creatures.这也是事实只有光秃秃的智力赞同向真理的上帝的存在-而这种赞同可以想象的是-属于非常远远低于所宗教赞同，应予;什么内容显示宗教对毫无价值的信仰蒙昧无知的，由慈善机构有其对应的自然宗教，并认为实际有神论，如果它假装要足够，一定要上诉，而不仅仅涉及智力，但对心脏和人类良知和有能力赢得总效忠理性的生物。 But here again we meet with exaggeration and confusion on the part of those Theists who would substitute for intellectual assent something that does not exclude but presupposes it and is only required to complement it.但在这里我们再次见面的夸张和混乱，对部分人士theists谁会代替智力赞同的东西并不排斥，但假定它是只需要补充。 The truth and pertinency of these observations will be made clear by the following summary of the classical arguments for God's existence.真相与相关性的，这些意见将作出明确的，由下列简要的经典论据，因为上帝的存在。
B. THEISTIC PROOFS乙有神论的证明
The arguments for God's existence are variously classified and entitled by different writers, but all agree in recognizing the distinction between a priori, or deductive, and a posteriori, or inductive reasoning in this connection.论据为上帝的存在以不同方式划分，并有权按不同的作家，但大家都同意，在承认区分先验的，或演绎，并在事后，或归纳推理在这方面。 And while all admit the validity and sufficiency of the latter method, opinion is divided in regard to the former.虽然都承认的有效性和充足的后一种办法，意见不一对于前者。 Some maintain that a valid a priori proof (usually called the ontological) is available; others deny this completely; while some others maintain an attitude of compromise or neutrality.有人认为，一个有效的先验证明（通常称为本体） ，可;他人否认这一点完全，而有些则保持态度的妥协和中立性。 This difference, it should be observed, applies only to the question of proving God's actual existence; for, His self-existence being admitted, it is necessary to employ a priori or deductive inference in order to arrive at a knowledge of His nature and attributes, and as it is impossible to develop the arguments for His existence without some working notion of His nature, it is necessary to some extent to anticipate the deductive stage and combine the a priori with the a posteriori method.这种差异，应该得到遵守，只适用于该问题的证明上帝的实际存在，他的自我存在，被承认，有必要聘请一名或先验演绎推理，以得出一个认识他的本质和属性，因为这是不可能发展的论点，他的存在，如果没有某种工作的概念，其本质，是要在一定程度上预测演绎阶段结合起来，把先验与后验方法。 But no strictly a priori conclusion need be more than hypothetically assumed at this stage.但是，没有严格的先验结论需要多于假设，并不能取信于这个阶段。
1. 1 。 A Posteriori Argument事后说法
St. Thomas (Summa Theologica I:2:3; Cont. Gent., I, xiii) and after him many scholastic writers advance the five following arguments to prove the existence of God:圣托马斯（总结theologica ： 2:3 ;续根特，一，十三）后，他的许多作家，在学术上提前五年以下论据，以证明上帝存在的：
Motion, ie the passing from power to act, as it takes place in the universe implies a first unmoved Mover (primum movens immobile), who is God; else we should postulate an infinite series of movers, which is inconceivable.议案，即通过从权力之举，因为它发生在宇宙中，隐含着先按兵不动，提出（ primum movens动） ，他是上帝;否则，我们应该设一个无穷级数的走势中，这是不可想象的。 For the same reason efficient causes, as we see them operating in this world, imply the existence of a First Cause that is uncaused, ie that possesses in itself the sufficient reason for its existence; and this is God.出于同样的原因，高效率的原因，因为我们看到他们在这个世界上，意味着存在的第一个原因是uncaused ，即拥有本身就是足够的理由来维持它的生存;这是上帝。 The fact that contingent beings exist, ie beings whose non-existence is recognized as possible, implies the existence of a necessary being, who is God.事实队伍的人存在，即人，他们根本不存在被确认为可能的，意味着存在的必要，谁是上帝。
The graduated perfections of being actually existing in the universe can be understood only by comparison with an absolute standard that is also actual, ie, an infinitely perfect Being such as God.毕业完善实际存在的，宇宙是可以理解的，只有通过比较同一个绝对的标准，那也是实际的，即是一个无限完美正在如神。 The wonderful order or evidence of intelligent design which the universe exhibits implies the existence of a supramundane Designer, who is no other than God Himself.奇妙的命令或证据的智能设计，是宇宙的展品则意味着存在着一个supramundane设计师，他们是没有任何其他比上帝本人。
To these many Theists add other arguments:这些很多theists添加其他的论点：
the common consent of mankind (usually described by Catholic writers as the moral argument),共同同意的人类（通常所形容的天主教作家，因为道德的说法） ，
from the internal witness of conscience to the supremacy of the moral law, and, therefore, to the existence of a supreme Lawgiver (this may be called the ethical argument, or从内部证人的良知，以至高无上的道德律，因此，存在着一个最高lawgiver （这可能是所谓的伦理争论，或
from the existence and perception of beauty in the universe (the aesthetical argument).从生存和观感美丽的宇宙（美学论点） 。
One might go on, indeed, almost indefinitely multiplying and distinguishing arguments; but to do so would only lead to confusion.有人可能会继续下去，而事实上，几乎无限期地成倍增加，并区分论点，但这样做只会导致混乱。
The various arguments mentioned -- and the same is true of others that might be added -- are not in reality distinct and independent arguments, but only so many partial statements of one and the same general argument, which is perhaps best described as the cosmological.各种论点提到-和同样的，是真实的其他可能加入-是不是在现实中的独特和独立的论据，但只有这么多的部分报表的是同一个一般性的说法，这也许是最好的形容为宇宙。 This argument assumes the validity of the principle of causality or sufficient reason and, stated in its most comprehensive form, amounts to this: that it is impossible according to the laws of human thought to give any ultimate rational explanation of the phenomena of external experience and of internal consciousness -- in other words to synthesize the data which the actual universe as a whole supplies (and this is the recognized aim of philosophy) -- unless by admitting the existence of a self-sufficient and self-explanatory cause or ground of being and activity, to which all these phenomena may be ultimately referred.这个论点假定原则的有效性的因果关系或足够的理由，并在其最全面的形式，数量，以这样的：这是不可能按规律办事的人的思维作出任何最终合理解释的现象的外部经验和内部意识-换言之，以汇总数据，其中实际宇宙作为一个整体用品（这是公认的目的哲学） -除非获得承认存在着一个可自给自足，不言自明的原因或理由正在和活动中，这是所有这些现象可能是最终所指的情形。
It is, therefore, mainly a question of method and expediency what particular points one may select from the multitude available to illustrate and enforce the general a posteriori argument.因此，这是主要的问题，方法和作为权宜之计什么特别点之一，也可以选择从千头万绪可用来说明，并执行一般事后的说法。 For our purpose it will suffice to state as briefly as possible为了我们的目的，这将足以国家能尽量简短
the general argument proving the self-existence of a First Cause,一般的说法，证明自我存在的第一个原因，
the special arguments proving the existence of an intelligent Designer and of a Supreme Moral Ruler, and特别论据证明存在一种智能设计师和一个最高道德的统治者，并
the confirmatory argument from the general Consent of mankind.该验证的说法，从一般同意人类。
(a) The general causality argument （一）一般因果关系的说法
We must start by assuming the objective certainty and validity of the principle of causality or sufficient reason -- an assumption upon which the value of the physical sciences and of human knowledge generally is based.我们必须首先假设目标的确定性和有效性的原则，因果关系，或有足够的理由-一个假设后，其中的价值，物理科学与人类知识的一般基础。 To question its objective certainty, as did Kant, and represent it as a mere mental a priori, or possessing only subjective validity, would open the door to subjectivism and universal scepticism.质疑其目的确定性，像康德，并代表它仅仅作为精神先验的，或藏只有主观有效性，将敞开大门向主观主义和普遍持怀疑态度。 It is impossible to prove the principle of causality, just as it is impossible to prove the principle of contradiction; but it is not difficult to see that if the former is denied the latter may also be denied and the whole process of human reasoning declared fallacious.这是无法证明的原则，因果关系，只是因为这是无法证明的原则矛盾，但它并不难看出，如果是前者否认后者也可能被剥夺，并在整个过程中的人类推理宣布谬误。 The principle states that whatever exists or happens must have a sufficient reason for its existence or occurrence either in itself or in something else ; in other words that whatever does not exist of absolute necessity - whatever is not self-existent -- cannot exist without a proportionate cause external to itself; and if this principle is valid when employed by the scientist to explain the phenomena of physics it must be equally valid when employed by the philosopher for the ultimate explanation of the universe as a whole.该原则指出，无论存在或发生必须有足够的理由为它的存在或发生无论是在本身或在别的;换句话说，无论是不存在的绝对必要的-不论是不是自己存在-不能存在无相称，造成外部其自身的情况;如果将这一原则是有效的时候，所雇用的科学家来解释的现象，物理学，它必须同样有效时，所雇用的哲学家为最终解释宇宙作为一个整体。 In the universe we observe that certain things are effects, ie they depend for their existence on other things, and these again on others; but, however far back we may extend this series of effects and dependent causes, we must, if human reason is to be satisfied, come ultimately to a cause that is not itself an effect, in other words to an uncaused cause or self-existent being which is the ground and cause of all being.在宇宙中，我们观察到，有些事情是效果，即他们赖以生存的其他东西，而这些又对他人的，但不过到目前为止，回到我们可以将这个系列的影响和依赖的原因，我们必须，如果人类的原因是很满意，来最终以事业本身并不是一个效果，换句话说，以一个uncaused事业或自我存在正，是地面和事业的各个方面都在。 And this conclusion, as thus stated, is virtually admitted by agnostics and Pantheists, all of whom are obliged to speak of an eternal something underlying the phenomenal universe, whether this something be the "Unknown", or the "Absolute", or the "Unconscious", or "Matter" itself, or the "Ego", or the "Idea" of being, or the "Will"; these are so many substitutes for the uncaused cause or self-existent being of Theism.和这一结论，因此，正如所言，这实际上是承认不可知论者和pantheists ，所有这些人都不得不讲一个永恒的东西背后的惊人宇宙中，无论这是否是"未知" ，或者说是"绝对的" ，或"无意识" ，或"事情"本身，还是"自我" ，或者说是"好主意" ，或"会" ，这些都使许多代用品，为uncaused事业或自我存在的福祉有神论。 What anti-Theists refuse to admit is not the existence of a First Cause in an indeterminate sense, but the existence of an intelligent and free First Cause, a personal God, distinct from the material universe and the human mind.什么反theists拒绝承认是不存在的第一个原因，在一个不确定感，但存在着一种智能和自由的事业第一，个人的上帝，有别于物质宇宙和人类思想。 But the very same reason that compels us to postulate a First Cause at all requires that this cause should be a free and intelligent being.但同样的原因，迫使我们假定第一个事业上的所有规定，这项事业应该是一个自由和智能化。 The spiritual world of intellect and free will must be recognized by the sane philosopher to be as real as the world of matter; man knows that he has a spiritual nature and performs spiritual acts as clearly and as certainly as he knows that he has eyes to see with and ears to hear with; and the phenomena of man's spiritual nature can only be explained in one way -- by attributing spirituality, ie intelligence and free will, to the First Cause, in other words by recognizing a personal God.精神世界的智慧和自由意志必须承认，由理智哲学家被视为真正作为世界上的事;男子知道他有一个精神文明的性质和表现的精神作为明确和肯定，因为他知道他已经把目光投向看到和耳朵听到同和现象的人的精神世界的性质，只能解释某种方式-由归因于灵性，即情报和自由意志，以第一个原因，也就是说，认识到个人的上帝。 For the cause in all cases must be proportionate to the effect, ie must contain somehow in itself every perfection of being that is realized in the effect.为事业，在任何情况下必须相称的影响，即必须含有或多或少在自己的完善每一个被认为是体现在效果。
The cogency of this argument becomes more apparent if account be taken of the fact that the human species had its origin at a comparatively late period in the history of the actual universe.该中肯的这个论点就更加明显了，如果户口考虑到这样一个事实是：人类物种，其原产地在一个比较后期，在历史上实际的宇宙。 There was a time when neither man nor any other living thing inhabited this globe of ours; and without pressing the point regarding the origin of life itself from inanimate matter or the evolution of man's body from lower organic types, it may be maintained with absolute confidence that no explanation of the origin of man's soul can be made out on evolutionary lines, and that recourse must be had to the creative power of a spiritual or personal First Cause.曾经有一段时间，既不是名男子，也没有任何其他的生物居住的这个星球上的我们;没有迫切的一点，对于生命的起源，从本身是无生命的事或演变男子的尸体从低有机类型，它可保持绝对的信心没有任何的解释，人类起源的灵魂，可以开出的进化路线，并追索权，必须要创造能力的一种精神或个人第一个原因。 It might also be urged, as an inference from the physical theories commonly accepted by present-day scientists, that the actual organization of the material universe had a definite beginning in time.另外，它还可能敦促，作为一个推论，从物理理论被普遍接受的，由目前的每天科学家认为，实际举办的物质宇宙中产生了一定的开始时间。 If it be true that the goal towards which physical evolution is tending is the uniform distribution of heat and other forms of energy, it would follow clearly that the existing process has not been going on from eternity; else the goal would have been reached long ago.如果它真的实现的目标物理演化趋向是均匀分布的热量和其他形式的能源，它会按照明确表示，现有的程序尚未进行，从永恒;否则，将目标已达成不久前。 And if the process had a beginning, how did it originate?如果过程中有一个开端，它是如何起源？ If the primal mass was inert and uniform, it is impossible to conceive how motion and differentiation were introduced except from without, while if these are held to be coeval with matter, the cosmic process, which is ex hypothesi is temporal, would be eternal, unless it be granted that matter itself had a definite beginning in time.如果原始质量是惰性和统一，是不可能设想如何议案和分化的人介绍，除了从没有，而如果这些是举行可coeval与物质的，宇宙的进程，这是当然hypothesi是颞叶，将是永恒的，除非它被理所当然地认为，事件本身产生了一定的开始时间。
But the argument, strictly speaking, is conclusive even if it be granted that the world may have exis