“I” also have a measure of existence.
According to existentialism: (1) Existence is always particular and individual—always my existence, your existence, his existence, her existence. (2) Existence is primarily the problem of existence (i.e., of its mode of being); it is, therefore, also the investigation of the meaning of Being. (3) That investigation is continually faced with diverse possibilities, from among which the existent (i.e., the human individual) must make a selection, to which he must then commit himself. (4) Because those possibilities are constituted by the individual’s relationships with things and with other humans, existence is always a being-in-the-world—i.e., in a concrete and historically determinate situation that limits or conditions choice.
What about God’s nature explains God’s existence?
So that my own position on the existence of God is agnostic.
Then from that they infer the existence of the First Principle.
What causes or explains the existence or non-existence of a substance?
Just as extra-mental existence is not ambiguous, neither is mental existence.
But temporal existence is a less perfect mode of existence than timeless existence.
In the logical process the datum is not just external existence, and the idea mere psychical existence.
Classical presentism, for instance, wishes to identify existence with present existence or existence now.
If the nature of nothing entails its non-existence, the nature of its opposite, completely pure being, entails its real existence.
For instance, real existence (i.e., the existence of a real being) is a temporal determination, whilst ideal existence is compossibility.
Consequently, since existence is a reality, and since realities are compossible which can belong to a being, existence is in the class of compossible realities.
On such a view, the class of thinking substances (for example) includes thinking substances with actual existence and thinking substances with possible existence.
If “necessary existence” means ontologically independent existence, then “possible existence” means something like dependent existence.
(One wonders, however, whether the argument for including “necessary existence” in the idea of God will need to rely on the premise that necessary existence is a perfection.)
It is one thing to ask whether Kenny’s inability to find arguments that convince him of God’s existence or non-existence justifies him personally in suspending judgment about the existence of God.
Claiming that a person harms another person by bringing about this person’s existence presupposes that bringing about someone’s existence is something that happens to this person at the time the person comes into existence.
The idea is that, by positing the existence of spacetime, we explain the existence of relations—characteristics of reality that hold between all things—and, similarly, the existence of spacetime explains the existence of all other categories.
Following al-Fārābī’s explanation of ‘ilm in his Aphorisms, there are two types of scientific knowledge: (1) becoming certain of the existence and the reason of the existence of a thing, and why it cannot possibly be otherwise; and (2) becoming certain of the existence of a thing and why it cannot be something else, but without considering the reason for its existence.
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Following al-Fārābīs explanation of ilm in his Aphorisms there are two types of scientific knowledge 1 becoming certain of the existence and the reason of the existence of a thing and why it cannot possibly be otherwise and 2 becoming certain of the existence of a thing and why it cannot be something else but without considering the reason for its existence