Proslogion, with the Replies of Gaunilo and Anselm

If a book begins with the appeal "come now, insignificant mortal," one can comfortably assume that it dates from the Medieval period. Anselm's justifiably famous "Proslogion" fits this criteria perfectly, since he wrote this short work around 1077 - 1078 and the first line of Chapter 1 does soundly proclaim the insignificance of mortals. Reading primary sources from almost 1,000 years ago, even in modernized translation, often opens new vistas onto human nature. Anselm, also known as Saint Anselm and Anselm of Canterbury, spanned the gamut of the Middle Ages' intellectual continuum. A theologian, an Archbishop of Canterbury and a philosopher, he remains known to history mostly for the argument that he outlined in his relatively more turgid work "Monologion" and then subsequently simplified in "Proslogion." Hackett Publishing, long known to university students for releasing classic works in small, thin and mercifully inexpensive booklet form, offers a volume including both works mentioned above and a considerably shorter one including only the "Proslogion." Those seeking a simpler path to understanding Anselm's contributions to philosophy and metaphysics should probably first consult the slimmer of the two books."Proslogion" contains a more direct delineation of what has become known famously as "the ontological argument." It attempts to provide a simple and direct argument for the existence of God and proof of his absolute goodness. Though it doesn't seek to replace faith with reason, the text does seem to desire a rational backbone to religious faith, as if to reinforce belief with absolute knowledge. Anselm's exhortations throughout express a yearning to understand and comprehend God's overwhelming nature. His grievous disappointment with his limited mortal intellect at times becomes palpable. Yet he believes that his concise argument will point the way and make faith in the existence of God not only compelling but indubitable. Chapters 2 and 3 contain the substance of the famous argument, but the rest of the text builds on its conclusions in surprisingly clever ways.The argument itself has become well known, with its reverberating refrain of "something than which nothing greater can be thought." Here lies a thought experiment that anyone can perform. Just imagine the greatest thing imaginable. It possesses a greatness beyond anything. The mind cannot even conjure up anything greater. If it does, then the process hasn't completed, so imagine even greater things until the understanding cannot expand the greatness any further. This thing is massively great and nothing greater can possibly be thought. Nebulous as this object of imagination may seem, anyone can agree that such a thing can exist in thought, or at least exist as a graspable concept. That much at least feels plausible. Anselm then makes a gigantic cognitive leap, one that cemented this argument's place in the history of ideas. He claims that if this "greatest thing that can be thought" only exists in the understanding, then it doesn't qualify as the "greatest thing that can be thought" because to exist in reality is "greater" than existing only in the understanding. In essence, Anselm's definition of "greatness" confers actual existence on this "greatest thing." It doesn't stop there, because Anselm also identifies this "greatest thing" with God in what today seems like a case of Medieval confirmation bias.Few will probably deny the impressive ingenuity of this argument, but fewer still will probably find it convincing. That immense leap from thought to actual existence requires more than just a concept of "to really exist is greater than merely being thought." It nonetheless succeeds in sounding very compelling and its cunning sleight of hand from thought to reality may convince some people on a first reading. It does fall apart, or at least greatly weaken, upon further analysis. And what about identifying this "greatest thing" with God? In Anselm's time, practically no one would dispute the existence of God in the traditional Christian sense. So who in the 11th century would question that "something than which nothing greater can be thought," something that actually exists because it's "so great," is in fact God? If anyone considered any possible alternatives they probably wisely kept them quiet. But how does this "greatest thing" automatically become God? In the Christian world view of the time it simply does. But today it could be other things, such as nature, energy, existence, the universe or even the God of Spinoza - his "Deus sive Natura." Nothing in the argument convincingly equates the "greatest thing" with God. Still, what an argument. Despite its flaws, it deserves its place in history arguably for the centuries of debate is has inspired, largely around that questionable jump from thought to reality.Anselm wants to do more than merely prove that God exists. He wants to show that God exemplifies his traditional Christian attributes. The rest of the book frequently uses the same concept of "something than which nothing greater can be thought" to show God's goodness, wisdom, truth, happiness, eternity, unity, etc. Again, he applies this argument cleverly and exhaustively, but anyone not convinced by its form will not find its further applications very convincing, either. By the end of the book's short 26 chapters, Anselm has incorporated the Trinity, the overwhelming power, security, music, satisfaction, wisdom, friendship, concord, wealth and joy that believers will find in God, and another "insignificant mortal" reference. He does make a convincing case for loving others as you love yourself, something that the perilous twenty-first century could definitely take on board.The famous argument had detractors even it its own time and the book includes one notable objection, that of Guanilo, who replied "on behalf of the fool." He only criticizes the "greatest thing" argument and calls the rest of the book "lucid and magnificent." Yet he provides some devastating refutations, such as the counter-argument of "the greatest island that can be imagined" and the difficulty of differentiating the "greatest thing" in the mind from things that he knows as untrue in his mind. In other words, how does one know that the "greatest thing" is in fact a true and reliable thought? And how can something so tenuous get applied directly to existence? Anselm's response, also included, makes some interesting points, but ultimately falls back on the "greatest thing" argument without providing any real additional support. Anselm even gets a little nasty and insulting in places, though in the end he thanks Guanilo for his kindness and admits that he criticized "not from ill will but in a friendly spirit." Still, Anselm's words read like one stung by an opponent. He basically was, though history remembers Anselm more than Guanilo.Those interested in the history of philosophy, metaphysics or religion should read the "Prosologian," or at least read about it. Most philosophers will probably find only chapters 2 and 3 of interest. Anyone who enjoys following twists of logic and argumentation will enjoy every tumultuous page. As in much metaphysics, logic gets used to reach both tenable and untenable conclusions. Nothing in the book either proves or disproves the existence or non-existence of God, but this shouldn't surprise the vast majority of readers. "Proslogion" contains mostly arguments and variations on arguments, but it arguably proves nothing. Believers and non-believers will very likely exit the book with the same beliefs that they came in with. Nonetheless, its pages contain a lively intellectual curiosity that help bring the monastic culture of Anselm's time alive. In the end, it inspires deep thinking and anything capable of doing that remains worthwhile.

My daughter - in college - thinks this book is quite useful. Glad she does - as the professor gave her little choice about it as her textbook.

It is always a pleasure for me to read works from the distant past. His logic and insight are an exercise in thinking and help solidify one's thinking.

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I got around to reading this after I finished Descartes Meditation on First Philosophy. I started it because it seems that a very similar proof for God was used (and about 500 years earlier) so I wanted to see the original in its context. The proof presented here, later called the ontological argument, basically says that one can imagine a being which none greater can exist, for this being to be imagined then he must exist because something which does exist is greater than something which doesn't, this being is God and hence God does exist. At least that was my understanding of it. I don't really find much weight in the argument but it was pretty influential, obliviously with Descartes and others using it again later.To my surprise though, the proof takes up a single one paragraph long chapter in this short work and really isn't very prominent. The majority of the work is Anselm mostly praising God and it reads in a semi devotional fashion. Anselm goes on about God's mercy with how he is good both to the just and the wicked, this is evident by how the wicked can also prosper the same as the just (I guess this changes when the wicked are cast into hell??)This is followed up by a reply of a certain individual named Guanilo, who speaks on the behalf of the fool. He tells a story in an almost mocking tone about imagine a perfect island which is greater than any other, and regardless if anyone has ever stepped foot on the island or seen it, it must exist because if it didn't then it wouldn't be greater than any island which do in fact exist.The last part of the short book is Anselm's reply to this, but it was mostly lost on me, I'd have to read it again but his word plays got a little hard to follow and by then I was tired of the whole ontological argument.As for the book itself, its pretty interesting to read this middle ages philosophy and get into their mindset, and no doubt the book itself is important for historical purposes. Also the non ontological part of the Proslogion makes for an interesting saint type of devotional read.

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