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If looked at closely, one thing that comes out in the open is that the ontological argument given by Descartes differs from the original explanations of the ontological argument. The model for the majority of conventional deductions is the ontological argument presented by St. Anselm in the Proslogium II. Interpreted loosely, Descartes argument means that his notion of God is that of a superlatively perfect being. In itself, existence is excellence. In reality, God must exist or else the idea that one has about God would lack any form of perfection and as expected this would be illogical. The core of God is confined in the idea of existence just like the essence of a triangle revolves around its three sides (Platinga 11).
Over the years, there have been various interpretations given on what Descartes really meant in his ontological argument. However, most of given interpretations only examines the simple meaning of existence but Descartes arguments looks at existence in relation to the perfection of God. In short, what Descartes is claiming is that there is no any other way that he can examine the context of God due to his nature as an omnipotent and perfect being. According to Descartes, any idea that an individual has on God must reflect this need. Naturally, this is a special case of perfection and for that reason, any idea of God that an individual has must have objective reality owing to the nature of what it symbolizes (Malcolm 41).
According to some modern philosophers, it is apparent that what Descartes depicts by necessary existence is not what a few modern philosophers refer to as logical necessity. In its place, Descartes points to an ontological requirement or perpetual as well as the unconditioned existence. In to ensure that the ontological consideration re understood with certainty, he brings in discussions of epistemological and psychological essentials to match his epistemology. It is interesting to
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