You know exactly what I mean.
I honestly don't. I'll review...
You said: "
If everything that "begins to exist" has a cause for it's existence, then wouldn't everything that was a cause for something else's existence, had a cause for it's existence? "
and I replied that "I don't see how that follows". So I don't understand what your objection is here. I'll clarify my response for you:
I don't see how...
"
then wouldn't everything that was a cause for something else's existence, had a cause for it's existence?"
...logically follows from...
"
everything that "begins to exist" has a cause for it's existence".
So if everything also includes god, then according to p1 god has a cause for his existence.
1. Everything that begins to exist has a cause for it's existence.
You are incorrect. You keep skipping the adjective phrase that makes the distinction.
Here's an analogy:
1. "All M&Ms" is the full set considered. (Everything that exists)
2. A subset of "all M&Ms" is all M&Ms that are
green. (Everything that
begins to exist)
3. Another subset of "all M&Ms" is all
non-green M&Ms. (Everything that
does not begin to exist).
In p1, we are considering the ontology of subset #2. Everything
that begins to exist.
Yes, the KCA is a good argument for the existence God. But the basic KCA
only addresses whether or not the universe had a cause for it beginning to exist. It is only
after we consider the possible cause for the universe beginning to exist that we can begin to consider the Christian god as a possible candidate for that cause. For example, I've heard people suggest that the cause could have been the FSM or the "Eternal Flame". Fine, we can get to those after we hammer out the basic argument. Let not skip logical steps, but rather, let's go through the basic KCA logic and see where it leads us.