may apply the terms "preference" and "determination" to anything capable of receiving either of two properties which are contrary or opposed to each other: and when we find that the thing actually possesses one property and not the other, we are convinced that there exists a determining agent. E.g., you say that a piece of copper could just as well be formed into a kettle as into a lamp: when we find that it is a lamp or a kettle, we have no doubt that a deciding and determining agent had advisedly chosen one of the two possible forms: for it is clear that the substance of copper existed, and that before the determination took place it had neither of the two possible forms which have just been mentioned. When, however, it is the question whether a certain existing object is eternal, or whether it has passed from non-existence into existence, this argument is inadmissible: for it cannot be asked who decided in favour of the existence of a thing, and rejected its nonexistence, except when it has been admitted that it has passed from nonexistence into existence; in the present case this is just the point under discussion. If we were to take the existence and the non-existence of a thing as mere objects of imagination, we should have to apply the tenth proposition which gives prominence to imagination and fiction, and ignores the things which exist in reality, or are conceived by the intellect. Our opponent, however, who believes in the eternity of the Universe, will show that we can imagine the non-existence of the universe as well as we can imagine any other impossibility. It is not my intention to refute their doctrine of the creatio ex nihilo: I only wish to show the incorrectness of their belief that this argument differs from the one which precedes: since in fact the two arguments are identical, and are founded on the well-known principle of determination.
The Seventh Argument.
One of the modern Mutakallemim says that he is able to prove the creation of the Universe from the theory put forth by the philosophers concerning the immortality of the soul. He argues thus: If the world were eternal the number of the dead would necessarily be infinite, and consequently an infinite number of souls would coexist, but it has long since been shown that the coexistence of an infinite number of things is positively impossible. This is indeed a strange argument! One difficulty is explained by another which is still greater! Here the saying, well known among the Arameans, may be applied: "Your guarantee wants himself a guarantee." He rests his argument on the immortality of the soul, as though he understood this immortality, in what respect the soul is immortal, or what the thing is which is immortal! If, however, he only meant to controvert the opinion of his opponent, who believed in the eternity of the Universe, and also in the immortality of the soul, he accomplished his task, provided the opponent admitted the correctness of the idea which that Mutakallem formed of the philosopher's view on the immortality of the soul. Some of the later philosophers explained this difficulty as follows: the immortal souls are not substances which occupy a locality or a space, and their existence in an infinite number is therefore not impossible. You must bear in mind that those abstract beings which are neither bodies nor forces dwelling in bodies, and which in fact are ideals--are altogether incapable of being represented as a plurality
