A Quote by Anselm of Canterbury
But a problem occurs about nothing. For that from which something is made is a cause of the thing made from it; and, necessarily,every cause contributes some assistance to the effect's existence.
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Even the Atheists... readily acknowledge it for an indubitable truth, that there must be something... which was never made or produced - and which therefore is the cause of those other things that are made, something... whose existence must needs be necessary... Wherefore all the question now is, what is this... self-existent thing, which is the cause of all other things that are made.
No effect occurs without cause, and no cause occurs without effect. No unjust action goes without penalty, and no action or thought flows unnoticed throughout the universe.
Every event in this world is the effect of some precedent cause, and also the cause of some subsequent effect.
Everything on this earth can be made into something better. Every defeat may be made the foundation of a future victory. Every lost war may be the cause of a later resurgence. Every visitation of distress can give a new impetus to human energy. And out of every oppression those forces can develop which bring about a new rebirth.
According to the Law of Cause and Effect, every effect must have a cause. In other words, everything that happens has a catalyst; everything that came into being has something that caused it. Things don't just happen by themselves.
As the cause is, so the effect will be Cause is never different from effect, the effect is but the cause reproduced in another form.
Life is not made of atoms,it is merely built out of them. What life is actually 'made of' is cycles of cause and effect, loops of causal flow. These phenomenon are just as real as atoms - perhaps even more real. If anything, the entire universe is actually made from events, of which atoms are merely some of the consequences.
What people fear most about tragedy is its randomness - a taxi cab jumps the curb and hits a pedestrian, a gun misfires and kills a bystander. Better to have some rational cause and effect between incident and injury. And if cause and effect aren't possible, better that there at least be some reward for all the suffering.
Some theists, observing that all 'effects' need a cause, assert that God is a cause but not an effect. But no one has ever observed an uncaused cause and simply inventing one merely assumes what the argument wishes to prove.
There are no accidents in my philosophy. Every effect must have its cause. The past is the cause of the present, and the present will be the cause of the future. All these are links in the endless chain stretching from the finite to the infinite.
You say you're a Christian, Cause God made you, You say you're a Muslim, Cause God made you, You say you're a Hindu and the next man a Jew, Then we all kill each other, Cause God told us to? Nah!..
The business of every art is to bring something into existence, and the practice of an art involves the study of how to bring into existence something which is capable of having such an existence and has its efficient cause in the maker and not in itself.
It is in the very nature of a beginning to carry with itself a measure of complete arbitrariness. Not only is it not bound into a reliable chain of cause and effect, a chain in which each effect immediately turns into the cause for future developments, the beginning has, as it were, nothing whatever to hold on to; it is as though it came out of nowhere in either time or space.
There is no such thing as an accident. What we call by that name is the effect of some cause which we do not see.
Tis evident that all reasonings concerning matter of fact are founded on the relation of cause and effect, and that we can never infer the existence of one object from another, unless they be connected together, either mediately or immediately... Here is a billiard ball lying on the table, and another ball moving toward it with rapidity. They strike; and the ball which was formerly at rest now acquires a motion. This is as perfect an instance of the relation of cause and effect as any which we know, either by sensation or reflection.
One should not wrongly reify 'cause' and 'effect,' as the natural scientists do (and whoever, like them, now 'naturalizes' in his thinking), according to the prevailing mechanical doltishness which makes the cause press and push until it 'effects' its end; one should use 'cause' and 'effect' only as pure concepts, that is to say, as conventional fictions for the purpose of designation and communication-not for explanation.
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