April 19, 2012
Peter Hurford recently said it was “misleading” to say he’d recanted the POE without including his “new position.” I replied that I was confused because I linked directly to his new position. I also said I felt that he might be confused, implying that I don’t think he still thinks the POE works, but rather that skeptical theism (hereafter ST) undermines key theist tenets. This is even more confusing when considering that Peter used ST to defang his newly-formulated POE. Look, right here:
April 4, 2012
I recently expressed my belief that most atheists have a very naïve understanding of morality that goes something like, “saving lives = moral good.” A commenter asked me to explain my position, and that’s what today’s brief post is about.
cl, no offense, but I don’t think this is a common atheist ethic. I think this is a cornerstone of any common sense morality: that is to say, “this” being the principle that saving lives is good. If you hear a child crying out for help that is drowning, would you bother to save him? Would not saving him be immoral if one was totally aware of his presence/distress and capable of saving him?
My first response is that “common sense” has led us down the wrong path, countless times. “Common sense” told us the sun went around Earth. “Common sense” told us air travel and telephony were impossible. “Common sense” told us that quantum mechanics just couldn’t be true. For these reasons, “common sense” merits a low position in any rational truth-seeker’s tool shed.
October 12, 2011
Those familiar with (a)theist discussion might have come across some variation of the statement,
If believers want to give God credit for changes in their life, if they are going to maintain any semblance of consistency, they must also ascribe the horrible atrocities around the world to God’s hand as well.
I still can’t figure out where the logic is. The statement seems wedded to the mistaken assumption that God is the only one with a hand in reality. Why should we ascribe the holocaust to God’s hand? “Because God could’ve stopped it and didn’t,” is the likely atheist response.
September 25, 2011
Well this whole PZ Myers Memorial Debate sure sparked quite the fiasco, but it’s really got me thinking. A few commenters both here and at VoxWorld have tossed out some pretty decent ideas as far as judging debates are concerned. If you were to judge a debate, what would you look for? What sort of things would you award or penalize? Have you seen any successful debate scoring systems before? What sort of scoring do you think would be fair? Based on what we’ve seen in the recent judging, what sort of things would you advise for or against? Where did the judges do well? Where could we have done better? Was there anything you wanted to see, but didn’t? Let’s see what we can come up with.
September 12, 2011
You can download the four letters that comprise Round One as a single PDF file, here [131KB]. If you don’t want to download it, simply copy the URL and paste it into your address bar. Or go check it out at VoxWorld. Be forewarned: Dominic’s piece is a bit sloppy grammatically, making comprehension a challenging at times. Vox, on the other hand, is at least articulate enough that intelligibility is not an issue.
August 28, 2011
An evidential POE argument from Peter Hurford of Greatplay.net:
1. Needless suffering, by definition, is any suffering that doesn’t exist because of a higher good.
2. Needless suffering, by definition, could be eliminated with no consequences.
3. Any all-good entity desires to eliminate all needless suffering.
4. Any all-knowing entity would know of all needless suffering, if any needless suffering exists.
5. Any all-powerful entity would be capable of eliminating all needless suffering.
6. Our world contains needless suffering.
7. Therefore from 1, 2, 3, 4, and 5, and 6, an all-good, all-powerful, and all-knowing entity cannot exist.
8. God, as described by the major religions is all-good, all-powerful, and all-knowing.
9. Therefore from 7 and 8, God as described by the major religions does not exist.
I recently said that all the POE arguments I’ve heard reduce to arguments from incredulity, and this argument is no different. Inability to conceive of a higher good is the only thing grounding the claim that any given instance of suffering is needless. 6 is a naked assertion sustained only by incredulity. That alone invalidates the argument in my opinion, but I can make a stronger case.
August 4, 2011
So Matt DeStefano had asked me to comment on his article, Does Quantum Mechanics Revive Libertarian Free-Will?. Truth be told, and no offense to Matt, but I wasn’t very impressed. The main reason is because he pretends his treatment supports the conclusion, “free will is an illusion.” As far as particular gripes, well, first off… the classic materialist canard:
Traditional determinism has proclaimed that since there is causal closure, or there is no physical event which has a non-physical cause, events are wholly determined by their causes.
Aside from the standard allusion to cause-and-effect which we most all accept, this is meaningless tautology, made worse by the fact that no matter what physicists discover, it automatically falls under the rubric of “physical” in the minds of committed metaphysical naturalists.
July 22, 2011
Would you accept the presence of evil as evidence of an evil, but not necessarily omnipotent god? Why or why not?
July 20, 2011
Though occasional use is inevitable, I generally try to avoid the words proof and disproof, especially in discussions of epistemology and empiricism. I don’t know how many of you have met him yet, but Peter Hurford is a new commenter around here with a blog of his own, and from what I’ve seen so far, I would highly recommend dialoging with him on behalf of his aptitude and courtesy. He also asks good questions, the kind that get you thinking, as opposed to, say, the kind that piss you off. Recently on another blog, Peter made a remark that I felt compelled to reply to, and I wanted to repost a slight modification of that short reply here, just to see what people here might think of it.
July 17, 2011
While I’ll still gladly engage anybody on the issue, these days, I’m leaning towards the conclusion that the atheist’s problem of evil arguments are fatally flawed. In the end, all variants I’ve encountered reduce to incredulity: reasoning from premises derived at via conceptual analysis and intuition, the atheist disbelieves that a morally sufficient reason can exist: “There’s no way a good God would allow this much evil in the world.” That’s it. I’ve not seen a single POE argument that doesn’t reduce thus, and I’ll leave it to you to decide whether disbelief is sufficient to warrant skepticism in this regard. I say no. I mean, people said the same thing about QM and all sorts of other stuff: “There’s no way light can act as both particle and wave!” “There’s no way an airplane can fly!” “There’s no way man will walk on the moon!” Etc. This is why I like what they attribute to Archimedes: with a long enough lever, one could move the Earth.
Is anybody aware of a POE argument that doesn’t reduce thus?
