Editing Cosmological argument (section)

=== Classical philosophy ===

[[Plato]] (c. 427–347 BC) and [[Aristotle]] (c. 384–322 BC) both posited first cause arguments, though each had certain notable caveats.<ref>{{harvnb|Craig|2001|pp=1–5, 13}}</ref> In ''[[The Laws]]'' (Book X), Plato posited that all movement in the world and the [[Cosmos]] was "imparted motion". This required a "self-originated motion" to set it in motion and to maintain it. In ''[[Timaeus (dialogue)|Timaeus]]'', Plato posited a "demiurge" of supreme wisdom and intelligence as the creator of the Cosmos.

Aristotle argued ''against'' the idea of a first cause, often confused with the idea of a "prime mover" or "[[unmoved mover]]" ({{lang|grc|πρῶτον κινοῦν ἀκίνητον}} or ''primus motor'') in his ''[[Physics (Aristotle)|Physics]]'' and ''[[Metaphysics (Aristotle)|Metaphysics]]''.<ref>Aristotle, ''Physics'' VIII, 4–6; ''Metaphysics'' XII, 1–6.</ref> Aristotle argued in ''favor'' of the idea of several unmoved movers, one powering each [[celestial sphere]], which he believed lived beyond the sphere of the fixed stars, and explained why motion in the universe (which he believed was eternal) had continued for an infinite period of time. Aristotle argued the [[atomism|atomist's]] assertion of a non-eternal universe would require a [[first uncaused cause]] – in his terminology, an [[four causes|efficient]] first cause – an idea he considered a nonsensical flaw in the reasoning of the atomists.

Like Plato, Aristotle believed in an eternal [[cosmos]] with no beginning and no end (which in turn follows [[Parmenides]]' famous statement that "[[nothing comes from nothing]]"). In what he called "first philosophy" or metaphysics, Aristotle ''did'' intend a theological correspondence between the prime mover and a deity; functionally, however, he provided an explanation for the apparent motion of the "[[fixed stars]]" (now understood as the daily rotation of the Earth). According to his theses, immaterial unmoved movers are eternal unchangeable beings that constantly think about thinking, but being immaterial, they are incapable of interacting with the cosmos and have no knowledge of what transpires therein. From an "aspiration or desire",<ref>{{cite encyclopedia|title=Cosmological Argument for the Existence of God|encyclopedia=Macmillan Encyclopedia of Philosophy|year=1967|volume=2|page=233}}</ref> the [[celestial spheres]], ''imitate'' that purely intellectual activity as best they can, by [[uniform circular motion]]. The unmoved movers ''inspiring'' the [[classical planets|planetary]] spheres are no different in kind from the prime mover, they merely suffer a dependency of relation to the prime mover. Correspondingly, the motions of the planets are subordinate to the motion inspired by the prime mover in the sphere of fixed stars. Aristotle's natural theology admitted no creation or capriciousness from the immortal [[pantheon (gods)|pantheon]], but maintained a defense against dangerous charges of impiety.<ref>{{Cite journal|title=Review of: Aristotle and the Theology of the Living Immortals |url=https://bmcr.brynmawr.edu/2001/2001.02.29/ |journal=Bryn Mawr Classical Review}}</ref>