The first and most important thing to realize about categorization is that it is an inescapable consequence of our biological makeup. We are neural beings. Our brains each have 100 billion neurons and 100 trillion synaptic connections. It is common in the brain for information to be passed from one dense ensemble of neurons to another via a relatively sparse set of connections. Whenever this happens, tha pattern of activation distributed over the first set of neurons is too great to be represented in a one-to-one manner in the sparse set of connections. Therefore, the sparse set of connections necessarily groups together certain input patterns in mapping them across to the output ensemble. Whenever a neural ensemble provides the same output with different inputs, there is a neural categorization.

To take a concrete example, each human eye has 100 million light-sensing cones, but only about 1 million fibers leading to the brain. Each incoming image therefore must be reduced in complexity by a factor of 100. That is, information in each fiber constitutes a "categorization' of the information from about 100 cells. Neural categorization of this sort exists throughout the brain, up through the highest levels of categories that we can be aware of. When we see trees, we them as trees, not just as individual objects distinct from one another. The same with rocks, houses, windows, doors, and so on.

A small percentage of our categories have been formed by conscious acts of categorization, but most are formed automatically and unconsciously as a result of functioning in the world. Though we learn new categories regularly, we cannot make massive changes in our category systems through conscious acts of recategorization (though, through experience in the world, our categories are subject to unconscious reshaping and partial change). We do not, and cannot, have full conscious control over how we categorize. Even when we think we are forming new categories, our unconscious categories enter into our choice of possible conscious categories.

Most important, it is not just that our bodies and brains determine that we will categorize; they also determine what kinds of categories we will have and what their structures will be. Think of the properties of the human body that contribute to the peculiarities of our conceptual system. We have eyes and ears, arms and legs that work in certain very definite ways and not in others. We have a visual system, with topographic maps and orientation sensitive cells, that provide structures for our ability to conceptualize spatial relations. Our abilities to move in the ways we do and to track the motion of other things give motion a major role in our conceptual system. The fact that we have muscles and use them to apply force in certain ways leads to the structure of our system of causal concepts. What is important is not just that we have bodies and that thought is somehow embodied. What is important is that the peculiar nature of our bodies shapes our very possibilities fro conceptualization and categorization.

Now whatever is in motion is put in motion by another
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If that by which it is put in motion be itself put in motion, then this also must needs be put in motion by another, and that by another again.
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But this cannot go on to infinity, because then there would be no first mover, and, consequently, no other mover
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Therefore it is necessary to arrive at a first mover, put in motion by no other

Are you saying its a warranted conclusion, and if so, where is your evidence?

... The whole argument leads to the conclusion that there is a need for an unmoved mover. You can call the argument invalid; but you can't claim the claim that the conclusion is an entirely unwarranted assumption.

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This is not to claim that Aquinas' arguments are right. They have been rather famously refuted - for instance, by Kant. Dawkins could have just cited Kant.

As far as the second, no idea, have no interest in bullshit fields of study such as theology(or parapsychology like a BS posted in another post in this thread).

Even if we allow the dubious luxury of arbitrarily conjuring up a terminator to an infinite regress and giving it a name, simply because we need one, there is absolutely no reason to endow that terminator with any of the properties normally ascribed to God: omnipotence, omniscience, goodness, creativity of design, to say nothing of such human attributes as listening to prayers, forgiving sins and reading innermost thoughts.

1. The Unmoved Mover. Nothing moves without a prior mover. This leads us to a regress, from which the only escape is God. Something had to make the first move, and that something we call God.

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All three of these arguments rely upon the idea of a regress and invoke God to terminate it. They make the entirely unwarrented assumption that God himself is immune to the regress. Even if we allow the dubious luxury of arbitrarily conjuring up a terminator to an infinite regress and giving it a name, simply because we need one, there is absolutely no reason to endow that terminator with any of the properties normally ascribed to God: omnipotence, omniscience, goodness, creativity of design, to say nothing of such human attributes as listening to prayers, forgiving sins and reading innermost thoughts. ...

I answer that, The existence of God can be proved in five ways.

The first and more manifest way is the argument from motion. It is certain, and evident to our senses, that in the world some things are in motion. Now whatever is in motion is put in motion by another, for nothing can be in motion except it is in potentiality to that towards which it is in motion; whereas a thing moves inasmuch as it is in act. For motion is nothing else than the reduction of something from potentiality to actuality. But nothing can be reduced from potentiality to actuality, except by something in a state of actuality. Thus that which is actually hot, as fire, makes wood, which is potentially hot, to be actually hot, and thereby moves and changes it. Now it is not possible that the same thing should be at once in actuality and potentiality in the same respect, but only in different respects. For what is actually hot cannot simultaneously be potentially hot; but it is simultaneously potentially cold. It is therefore impossible that in the same respect and in the same way a thing should be both mover and moved, i.e. that it should move itself. Therefore, whatever is in motion must be put in motion by another. If that by which it is put in motion be itself put in motion, then this also must needs be put in motion by another, and that by another again. But this cannot go on to infinity, because then there would be no first mover, and, consequently, no other mover; seeing that subsequent movers move only inasmuch as they are put in motion by the first mover; as the staff moves only because it is put in motion by the hand. Therefore it is necessary to arrive at a first mover, put in motion by no other; and this everyone understands to be God.

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4. The Perfection of God
5. Of Goodness in General
6. The Goodness of God
7. The Infinity of God
8. The Existence of God in Things
9. The Immutability of God
10. The Eternity of God
11. The Unity of God
12. How God Is Known by Us
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