Did Napoleon Exist? A satirical reply to Hume on miracles

A redated post.

By 19th Century philosopher Richard Whately. Say, does Richard Dawkins exist? I've never met him.

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Ad hominem fallacy

The idea of ad hominem is this. A person says they believe something, and then give you a reason for believing it. Now, if they expect you to believe it because they said so, then who they are is important. But if they give you a reason, then you have to assess not them, but the reason they give for believing something. So, if someone offers a reason for rejecting the death penalty, it doesn't matter if, say, they are an inmate on death row. If they argue The focus shifts from them to the argument they offer. To focus back on the person when they have offered a reason for what they believe is to commit the "ad hominem" (to the man), fallacy.

William Lane Craig argues as follows:

1. Whatever begins to exist, must have a cause of its existence.
2. The universe began to exist.
Therefore, the universe has a cause of its existence.

Craig offers arguments in defense of each of the premises.

What that means, is that it is ad hominem to reject the argument by pointing out that he would believe in God, because of what he takes to be the  testimony of the Holy Spirit, even if other arguments were bad. It is ad hominem to argue that he had an emotional conversion to Christianity. It is ad hominem to say that he wants to believe in God, so he will produce whatever arguments he needs in order to believe. Since he has given an argument, critiquing any thing other than the argument is irrelevant.

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An atheist criticizes the Jesus Myth

And the New Atheism's fascination with it. Here.

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A series on arguments for atheism: The Argument from Intellectual Progress

A redated post from about two years ago.

I found a page I had written on some arguments for atheism which I am not sure I have ever written spelled out as such, but seem to be implicit in a lot of people's thinking. Here's one, the Argument from Intellectual Progress:

1) Human thought has progressed from the earliest days of humanity until now.
2) In the infancy of the human race, humans believe that everything was divine: rocks, trees, etc.
3) Then humans believed in many gods but rejected the divinity of rocks and trees.
4) Then humans went from polytheism to monotheism with the rise of Judaism, Christianity and Islam, reducing the number of deities to one (or three-in-one, as the case might be.
5) At first these religions were accepted with a full-blown supernaturalism. More recently, even adherents of these religions have seen fit to modify their commitment to the supernatural. They acknowledge that the supernatural exists but are more reticent than their ancestors in attibuting things to the supernatural.
6) In the Eighteenth Century belief in God was reduced by the deists to a being who would up the universe like a watch. In the nineteenth century, after Darwin, atheism became a serious possiblity for many intelligent poeple. No in many educated groups, atheism is virtually taken for granted.
7) If we trace the logical conclusion of human thought, we will find that it is leading in the direction of the rejection of gods entirely. Perhaps in the 24th Century most people will be atheists, with a few theists hanging on in the outlying counties.

Of course I don't buy this argument, as I think it falls victim to Lewis's critique of chronological snobbery. But I would like to get some discussion on this.

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Atheism and Falsification

Here's an article endorsed by P. Z. Myers. Where's Tony Flew now that we need him?

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More on the AFR

II. C. S. Lewis’s argument, and mine

            In reading John Beversluis’s new edition of C. S. Lewis and the Search for Rational Religion, it occurred to me that while I have developed Lewis’s argument a great deal, I have not been as explicit as I might have been in delineating exactly how my argument differs from, and develops his. Of course, Lewis didn’t invent the argument, and it has an important predecessor in Arthur Balfour, the Prime Minister-philosopher of the late 19^th and early 20^th centuries. Lewis’s role was to introduce the argument to a popular audience, and to revise the argument in response to the criticisms of Elizabeth Anscombe.  There have been other important contributors to the argument, in particular William Hasker and Alvin Plantinga.

            At several points along the way I have introduced some structure to the argument that was not originally present in Lewis. I am certainly following Lewis’s fundamental idea in this, but a number of the nuances in the argument are my own. Explicating exactly what I have done on this might be helpful in understanding my argument.      

Naturalism and Supernaturalism

Lewis begins his discussion by distinguishing between naturalism and supernaturalism. A naturalist is someone who thinks that the privilege of “being on its own,” belongs to “the whole show,” in much the way that sovereignty, in a democracy, belongs to the people not to some particular person or group of persons. A supernaturalist thinks that there are certain real things (or One Thing) that have the privilege of existing on their own, and that other objects depend on that for its existence. Further, he distinguished a “strict materialism,” which he thinks can be refuted by the one-line Haldane quote (If my mental processes are determined wholly by the motions of atoms in my brain, then I have no reason to suppose that my beliefs are true, and hence I have no reason for supposing that my brain is made up of atoms.), from naturalism that is not purely materialistic, and must be refuted with a more complex argument. Lewis says that if naturalism is true, there can be no free will, because determinism would be true. He mentions quantum mechanics, but he describes quantum-mechanical indeterminacy as a “threat” to naturalism, in which the “subnatural” can invade nature “from below,” as it were. However, he expresses doubt that this kind of indeterminism will continue to be affirmed by science.

            Because of this, Beversluis responds that his argument against naturalism works, if at all, against deterministic forms of naturalism, and unless the naturalism in question is of the determinist variety, Lewis’s argument is not an argument against that. But does determinism really make a difference? In deterministic forms of naturalism, events are guaranteed by the action of non-rational causes. In non-deterministic forms of naturalism, there is brute chance instead of determinism, but do events ever happen because of reasons? It doesn’t seem as if determinism makes a relevant difference.

            I think Lewis’s exposition of the naturalist-supernaturalist distinction needs some further development for philosophical argumentation today. I ask the question of whether the basic causes of the universe are mentalistic or non-mentalistic. If the basic causes of the universe are non-mentalistic, then if we have a mentalistic explanation, such as “Smith believes in evolution, in part, because the fossil record supports it,” then there has to be some explanation underlying that one which in non-mentalistic cause-and-effect operation of mindless atoms moving in accordance with the laws of nature is what is happening in the final analysis. On the other hand, if we look at those same atoms from the standpoint of theism, we find that those particles have the powers and liabilities they do because God created them that way. Scratch far enough, and you get a mentalistic explanation, not a non-mentalistic one. It is interesting that when you look at what makes something “material” or “natural,” you end up defining “material” in terms of the absence of mental characteristics. If a naturalistic worldview is true, then reason comes late to the party, when a brain of sufficient sophistication develops. Lewis describes his argument as an argument for supernaturalism, which is fine so long as we understand that by supernatural, what we mean is that it has, at bottom, and not a non-mentalistic explanation. Richard Carrier, perhaps the Argument from Reason’s most prolific critic, puts it this way.

Hence, I propose a general rule that covers all and thus distinguishes naturalism from supernaturalism: If naturalism is true, everything mental is caused by the nonmental, whereas if supernaturalism is true, at least one thing is not.

            But what are the characteristic of the mental? I have identified four characteristics of the mental. The first mark of the mental is purpose. For anyone who denies the ultimacy of the mind, an explanation in terms of purposes requires a further nonpurposive explanation to account for the purpose explanation. The second mark is intentionality or aboutness. Genuinely non-mental states are not about anything at all. The third mark is normativity. A normative explanation must be explained in terms of the non-normative, in the mental is not on the ground level of reality. The fourth mark is subjectivity.  There is no inner perspective at the physical level.

            Hence, a naturalistic view has, on my view, three basic elements. One of them is a mechanistic, that is non-mentalistic, basic level of reality. The second is the doctrine of the causal  closure of the physical. This does not require determinism, but what it does require that nothing outside of the physical be in causal connection. The third doctrine, is the doctrine of supervenience. Whatever is not itself physical must in fact, supervene on the physical. Therefore, this conception of reality is one which prohibits skyhooks, that is, anything from a higher level that is not accounted for on the lower level.

            Having laid out these elements, we can proceed to consider what I maintain a naturalistic view has difficulty accounting for. We could begin by looking at what human rationality is, or how it is supposed to manifest itself. Atheists very often perceive themselves has having the more rational view. The claim that, instead of believing things on faith, they look at the evidence and believe only what the evidence supports. But let’s take a look at how this works. If someone, let’s say, believes in evolution because they believe the fossil record supports it, that seems to imply that one set of mental events, those involved in examining and evaluating the fossil evidence, helps to bring about that fact that the person believes in evolution. But, it looks as if, at the basic level of analysis, mental states do not play any role qua mental states. What we have to be calling an instance of mental causation has to in fact be an example of physical causation in which the real causes are in the non-mental supervenience base, not amongst the mental states themselves.

            In fact, Lewis said that all knowledge, apart from the knowledge of our sensations, is inferred from those sensations. This led Beversluis to presume that his argument is essentially committed to the idea that, for example, our knowledge that there is a tree in the quad which I see, is really inferential knowledge. He points out that Lewis doesn’t really defend this view of sensory knowledge as inferential, and it would be odd for him to construct an argument based on this kind of view. But Lewis did not have to take such a strong view of inferential knowledge in order for his argument to work. What he needs, instead, is simply to argue that inferential knowledge is essential to science, since no modern atheist is going to argue that science does not acquire knowledge at all. If you consider the process of doing a mathematical equation, or basing a belief in evolution on the evidence, you will see that if your worldview says that this never happens, then this is certainly a very serious problem. These seem to be clear cases in which one mental event cause another mental event.

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Who's really doing the science?

Is if Francis Collins, or the Gnu leaders? Find out here. 

HT: Bilbo.

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