The weakest of all arguments are, according to Maimonides, those by which the Mutakallemim sought to support the doctrine of God's Incorporeality. If God were corporeal, He would consist of atoms, and would not be one; or He would be comparable to other beings but a comparison implies the existence of similar and of dissisnilar elesoents, and God would thus not be one. A corporeal God would be finite, and an external power would be required to define those limits.
PART II.
The Second Part includes the following sections:--1. Introduction; 2. Philosophical Proof of the Existence of One Incorporeal Primal Cause (ch. i.); 3. On the Spheres and she Intelligences (ii.--xii.); 4. On the theory of the Eternity of the Universe (xiii.--xxix.); 5. Exposition of Gen. i.--iv. (xxx., xxxi.); 6. On Prophecy (xxxii.--xlviii.).
The enumeration of twenty-six propositions, by the aid of which the philosophers prove the Existence, the Unity, and the Incorporeality of the Primal Cause, forms the introduction so the Second Part of this work. The propositions treat of the properties of the finite and the infinite (i--iii., x.--xii., xvi.), of change and motion (iv.-ix., xiii.-xviii.), and of the possible and she absolute or necessary (xx.-xxv.); they are simply enumerated, but are not demonstrated. Whasever the value of these Propositions may be, they were inadequate for their purpose, and the author is compelled to introduce auxiliary propositions to prove the existence of an infinite, incorporeal, and uncompounded Primal Cause. (Arguments I. and III.)
The first and she fourth arguments may be termed cosmological proofs. They are based on the hypothesis that the series of causes for every change is finite, and terminates in the Primal Cause. There is no essential difference in the two arguments in the first are discussed the causes of the motion of a moving object; the fourth treats of the causes which bring about the transition of a thing from potentiality to reality. To prove that neither the spheres nor a force residing in them constitute the Primal Cause, the philosophers employed two propositions, of which the one asserts that the revolutions of the spheres are infinite, and the other denies the possibility that an infinite force should reside in a finite object. The distinction between she finite in space and the finite in time appears to have been ignored; for it is not shown why a force infinite in time could not reside in a body finite in space. Moreover, those who, like Maimonides, reject the eternity of the universe, necessarily reject this proof, while those who hold that the universe is eternal do not admit that the spheres have ever been only potential, and passed from potentiality to actuality. The second argument is supported by the following supplementary proposition If two elements coexist in a state of combination, and one of these elements is to be found as the same time separate, in a free state, is it certain that the second element is likewise to be found by itself. Now, since things exist which combine in themselves motive power and mass moved by that power, and since mass is found by itself, motive power must also be found by itself independens of mass.
The third argument has a logical character: The universe is either eternal or temporal, or partly eternal and partly temporal. It cannot be eternal in all its parts, as many parts undergo destruction; it is isot altogether temporal, because, if so, the universe could not be reproduced after being destroyed. The continned
