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Proslogion, with the Replies of Gaunilo and Anselm

by Anselm (Author), Thomas Williams (Author)
4.6 4.6 out of 5 stars 54 ratings
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Thomas Williams' edition offers an Introduction well suited for use in an introductory philosophy course, as well as his own preeminent translation of the text.

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  1. ISBN-10
    0872205657
  2. ISBN-13
    978-0872205659
  3. Publisher
    Hackett Publishing Company, Inc.
  4. Publication date
    March 1, 2001
  5. Language
    English
  6. Dimensions
    5.5 x 0.25 x 8 inches
  7. Print length
    64 pages
  8. See all details
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Editorial Reviews

Review

Williams' translation is scrupulously faithful and accurate without being slavishly literal, and yet is lively and graceful to both the eye and the ear. --Paul Vincent Spade, Indiana University

About the Author

Thomas Williams is Associate Professor of Philosophy and Religious Studies, University of South Florida.

Product details

  • Publisher ‏ : ‎ Hackett Publishing Company, Inc. (March 1, 2001)
  • Language ‏ : ‎ English
  • Paperback ‏ : ‎ 64 pages
  • ISBN-10 ‏ : ‎ 0872205657
  • ISBN-13 ‏ : ‎ 978-0872205659
  • Item Weight ‏ : ‎ 3.03 ounces
  • Dimensions ‏ : ‎ 5.5 x 0.25 x 8 inches
  • Customer Reviews:
    4.6 4.6 out of 5 stars 54 ratings

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Saint Anselm Archbishop of Canterbury

Saint Anselm Archbishop of Canterbury

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4.6 out of 5 stars
4.6 out of 5
54 global ratings

Top reviews from the United States

Ron
5.0 out of 5 stars Stimulating and informative
Reviewed in the United States on March 20, 2013
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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.
4 people found this helpful
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J. Mitchell
5.0 out of 5 stars Yes
Reviewed in the United States on October 12, 2015
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ewomack
4.0 out of 5 stars A historically important text that inspires thought and debate... so read it, insignificant mortal!
Reviewed in the United States on August 25, 2018
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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.
7 people found this helpful
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Alexandra
5.0 out of 5 stars Five Stars
Reviewed in the United States on October 9, 2014
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Mithridates VI of Pontus
5.0 out of 5 stars The Ontological Argument for God
Reviewed in the United States on January 13, 2009
Saint Anselm of Canterbury (1033-1109) was a medieval philosopher, theologian, prior of Bec, and Archbishop of Canterbury from 1093 to 1109. This volume includes the Proslogion, Gaunilo's reply to the ontological argument, and Anselm's reply to Gaunilo's reply. Anselm is known by the motto "faith seeking understanding." The Proslogion contains Anselm's famous ontological argument.

The ontological argument is as follows. Premise I: God is by definition that than which no greater can exist meaning that God is the most perfect object, the most perfect being that can be thought about. Secondly, it is understood that it is greater to exist in reality and the mind than to exist only in the mind. If you tell the fool who does not believe in God to think about the concept of that than which no greater can exist, that concept exists in his mind. Even the fool cannot doubt that the concept exists in his mind since he had heard it and understood it and "whatever is understood is in the mind" (pg 150). Premise II: Anselm states that that which exists in both the mind and in reality is greater than that which exists only in thought. God by definition is that than which no greater can exist and if it does not exist in reality it contradicts itself. Conclusion: God exists. The rest of the Proslogion applies this "proof" to other attributes of God.

Gaunilo's primary objection to Anselm's ontological argument takes the form of an island. Premise I: Imagine the perfect island, the island that no greater than be thought. Premise II: The Island of that than which no greater can be thought plus existence is greater than the island in the mind. Conclusion: Thus, the perfect island of that which no greater can be thought exists in reality. But we know that that island surely cannot exist in reality. Then Gaunilo shows that one can prove every highest form of any kind using his argument. Thus, man can think of the perfectly evil being in the mind and prove its existence.

Anselm replies that Gaunilo application of the island is a type of form, and the perfectly evil is a type of being. While in his ontological argument he was arguing for the greatest extent of being possible, not just a form of perfection, but ultimate perfection itself. In response to the argument that the mind cannot hold truth from "the verbal formula" (pg 150) Anselm states then the mind is not actually thinking of that than which no greater cannot be thought. And if the concept of than which no greater cannot be thought can be thought to exist then it must exist "of necessity" (pg 156).

Sadly, the Introduction to this work is almost to brief to be of much use besides explaining basic tenants of Anselm's Proslogion. Gaunilo's reply is practically ignored and the ramifications of Anselm's ontological argument are not even touched on. Anselm's proof has long reaching Philosophical implications and influence. That said this volume does lay out for the diligent reader the necessary primary sources. A must buy for the those interested in Medieval History and Medieval Philosophy (and hopefully other philosophy buffs)!
7 people found this helpful
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EMCReviews
3.0 out of 5 stars Great
Reviewed in the United States on September 16, 2016
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Kerry Walters
5.0 out of 5 stars That than which nothing greater can be thought...
Reviewed in the United States on October 23, 2008
There are few "proofs" for the existence of God that have been discussed more frequently by philosophers and theologians than Anselm's ontological argument. In it, Anselm argues that once one understands what the word
"God" means--namely, as that than which nothing greater can be conceived--one must also grant God's necessary existence. This argument still tickles the fancy of philosophers in our own day. Alvin Plantinga re-formulated it in terms of modal logic, as did Charles Hartshorne before him.

Anselm's Proslogion, ably translated by Thomas Williams, is the short treatise in which the argument appears in a very short chapter (Chapter 2). The book also includes a response to Anselm by the monk Gaunilo, and Anselm's very compact and sometimes confused reply. This isn't Anselm's first stab at a demonstration of God's existence. His earlier Monologion is mainly devoted to an examination of the doctrine of the Trinity. But the first sections of the book offer a couple of other arguments.

This edition of the Proslogion, like all the books published by Hackett, is inexpensive and sturdy.
14 people found this helpful
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Ralph Strickland
4.0 out of 5 stars What was the question?
Reviewed in the United States on February 3, 2013
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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.
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Jeremy Y
4.0 out of 5 stars Four Stars
Reviewed in Canada on July 6, 2015
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Quick shipment. product as described. Thank you!
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