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The suggestion has been thrown out that these various versions arose in the various religious centers of the Euphrates Valley. So far as the editing of the versions is concerned, the suggestion is worthy of consideration, for it is hardly reasonable to suppose that the theological schools of one and the same place should have developed more than one cosmological system.
But it may now be affirmed that there is a moral value in religion which is independent of the cosmological considerations which prove or disprove a special religion.
Here the formal correctness of the method of inference is not open to attack. This is the famous doctrine of the conflict of the four cosmological theses and antitheses or of the Antinomy of Pure Reason, the discovery of which indubitably exercised a determining influence upon the whole course of the Kantian Critique of Reason, and which forms one of its poles.
Marduk, the sun rising up out of the ocean, becomes the offspring of Ea, and even the political supremacy of Marduk could not set aside the prerogatives of Ea in the popular mind. In the cosmological system, however, as developed in the schools, such an attempt was made.
If, then, I could understand the nature of a cosmological idea and perceive, before I entered on the discussion of the subject at all, that, whatever side of the question regarding the unconditioned of the regressive synthesis of phenomena it favoured it must either be too great or too small for every conception of the understanding I would be able to comprehend how the idea, which relates to an object of experience an experience which must be adequate to and in accordance with a possible conception of the understanding must be completely void and without significance, inasmuch as its object is inadequate, consider it as we may.
Peter, with its developed cosmological conceptions: namely, the thought "that one day is with the Lord as a thousand years, and a thousand years as one day." With that exegesis of the seventh day as one still remaining up to the present, we are in clear accord with the more developed theology of the New Testament, and with the interpretation which it itself gives of that divine day of rest.
We are thus led to the well-founded suspicion that the cosmological ideas, and all the conflicting sophistical assertions connected with them, are based upon a false and fictitious conception of the mode in which the object of these ideas is presented to us; and this suspicion will probably direct us how to expose the illusion that has so long led us astray from the truth.
These evolutionists manifestly get the cart before the horse in their category of cosmological events. It is not inert matter organizing itself into life, nor any mode of physical or chemical action, nor any mere manifestation of motion or of heat, nor any other conceivable correlation of natural forces. None of these has enabled us to penetrate the mysterious inner-chamber of life itself.
The cosmological proof runs: Contingent beings point to a necessary, self-existent Being, the eternal truths especially presuppose an eternal intelligence in which they exist. If we ask why anything whatever, or why just this world exists, this ultimate ground of things cannot be found within the world. Every contingent thing or event has its cause in another.
In other places Aristotle makes passing references to different forms of the argument to prove the existence of the gods, but it is evident that his own interest centered around this unmoved final cause, and it is in his proof of its existence from cosmological considerations that his significance for us lies.
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