(found in both Western and Indian theism, that is, in Judaic, Islamic, Christian, and Hindu "rational theology")
(1st premise:) The world exhibits artifact-like design.
(2nd premise:) Everything that exhibits artifact-like design has a designer (or artificer).
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(Conclusion, 3rd proposition:) The world has a designer (or artificer).
Question: How is this possible?
(Supplementary premise): If the world has a designer, that designer is God.
(Supporting argument:) God is the best candidate (i.e., the best explanation posits God).
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(Conclusion, 4th proposition:) The world's designer is God.
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(Conclusion, 5th proposition:) God exists.
Premise A: Life, mind, and consciousness have evolved out of
matter.
Premise B: Anything that has evolved out of matter is involved in matter.
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Conclusion C: Life, mind, and consciousness are involved in matter.
Question: How is this possible?
(Supplementary premise): If life, etc., are involved in matter, matter is a form of life (life a form of mind, mind a form of consciousness; thus, matter a form of consciousness).
(Supporting argument:) Such pantheism is the best candidate (i.e., the best explanation of life in matter, mind in life, and consciousness in mind) posits that matter is a form of consciousness).
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Conclusion D: Matter is a form of consciousness.
Premise 1: Everything (a) seeks and (b) finds harmony (in time).
Premise 2: Human aspiration to overcome disease, old age, death, etc., is a seeking of harmony.
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Conclusion 3: Human aspiration will find harmony (in time).
Premise 4: Human aspiration cannot find harmony without further evolution.
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Conclusion 5: There will be further evolution.
What does Aurobindo mean by "evolution"? Is this the same sense as that employed in biology, and if not, how does it differ?