One argument for Occam's razor in metaphysical matters that I've always suspected is roughly true is that once you start adding unnecessary undetectable epicycles to describe the content of the world, such arbitrarily more complex theories cancel each other out (at least at high complexity).
Anyway, it just occurred to me that the theist cosmological argument has an equal in a cosmological argument for an anti-god of *infinitesimal* rather than infinite capacity, etc.
The argument is basically this: what could bridge the gap between non-existence and existence? Something of infinitesimal existence.
Indeed there are reasons to take this hypothesis more seriously than the "god" hypothesis. Consider: the existence of an infinitely capable, infinitely existing god doesn't really engage with the question of "why is there something rather than nothing?"
Whereas the "anti-god" hypothesis at least answers it!
Say what you will about "anti-god" but it makes at least as much if not more sense for there to be an (infinitesimally weak, semi-non-existing, semi-existing) bridge between nothing and something than for there to just be an infinitely powerful always existing thing surrounded arbitrarily by the void of non-being for infinity before randomly creating the universe.
Anti-god is strong enough to momentarily exist and create something from nothing but too weak to continue or influence it again.
@rechelon I found it on accident https://en.wikipedia.org/wiki/Mulungu
"All traditional Bantu cultures have a notion of a "creator god", a concept which was already established in the Niger-Congo cultures.[2] This creator god is usually seen as a remote deity, far and detached from men and living beings; in some cases, it is more of an impersonal "creating force" or a primum movens than a "God" in the usual sense of the word.[2][5] Even when described as a personal god, the Creator is believed to be far and detached from men and living beings; this detachment is the subject of a number of Bantu myths describing how the creator left the Earth, moving to the sky, as a consequence of him being upset with men or annoyed by their activities. It is thus a common trait of Bantu religions that no prayers, and usually no worship, is actually directed to the creator;[2] men interact with lower-levels gods and spirits that are closer and more interested in human affairs. These general lines are common to traditional concepts of Mulungu as found in Kikuyu, Ruvu, and other cultures.[2] A Nyamwezi myth about the departure of Mulungu from the Earth involves Mulungu being upset of the fires set by men to the landscape, and asking the spider to weave a web for him to climb up to the sky.[6]"
William Gillis 🏴
Ana Thema