Tag Archives: religion

Putting God on Trial

A lot of atheists hold that although they don’t have any evidence that God exists, and therefore don’t believe in God, he might exist. It’s just very unlikely.

One of the atheists who hold this position is Matt Dillahunty, who compares the atheist’s position on God’s existence to a trial verdict. In a trial, the defendant is not found to be innocent, they are found “not guilty” – meaning that there wasn’t enough evidence to convict them of a crime. Analogously, according to Dillahunty, the atheist is not finding God innocent of existing, i.e., concluding that God does not exist. Rather, he is finding God “not guilty” of existing, meaning that there isn’t enough evidence to conclude that God exists.

I agree that there isn’t any good evidence for God’s existence, but the conclusion Dillahunty draws is not the correct one.

I like the analogy to a trial, so I’ll stick with that. Before a trial is held, there is a preliminary hearing to determine whether there is enough evidence to warrant even having a trial, which is a lengthy and laborious affair. Similarly, before considering a position, it is necessary to have some evidence indicating that it might be true, and is worth investing one’s limited time and energy in exploring further. Positions that fail this initial inspection are “arbitrary.”

Once we have concluded that a position is arbitrary, there is no need to consider it further. We are not obligated to assign it some “degree of probability,” since it has no relation to our knowledge, and hence there is no basis for such a probability assignment. Nor are we obligated to say that it is “possible” or “might be true.” A claim is possible, epistemically, if there are some facts in its favor, but there are no facts in favor of a claim if it is just an arbitrary assertion.

The correct position for an atheist to hold on God’s existence isn’t “it’s very unlikely, but it might be true,” it is “I have no reason to consider that idea.”

A Bad Argument for Moral Subjectivism

I have seen moral subjectivists imply the following argument at times:

  1. Either morality is based on God or morality is subjective.
  2. Morality is not based on God.
  3. Therefore, morality is subjective.

The argument is rarely put this clearly, but I suspect it’s a pattern of reasoning many moral subjectivists follow. They start out as Christians, accept that God doesn’t exist, and conclude that there is no morality, since the only concept of morality they are familiar with is supernatural. (This premise could also be seen as suggested by much of the moral debate in certain areas of the internet, which is mostly between divine command theorists and moral subjectivists.)

This is a bad argument because the first premise is unjustified – there is no reason why objective morality would have to be based on God. This is a Christian premise that there is no reason to accept on a secular worldview.

On a secular worldview, objective morality is much more likely to be based on the desire to live a good life. Everyone reading this likely wants to be happy, and you will be happier if you develop certain character traits in yourself over time. One example of such a character trait is productivity. People who are characteristically productive are likely to be happier than people who are lazy, because they will have accomplished more, so they will have higher self esteem, and they will likely be materially better off (more so than they would have been, at any rate).

This is the approach to morality moral subjectivists need to be considering when they make their case for moral subjectivism, not the much less plausible supernaturalist approach. We don’t use the pattern of reasoning “not supernatural, therefore subjective” in scientific issues, so we shouldn’t use it in philosophical issues.

Objective Meaning

The anonymous author of the blog Believe or Doubt recently made a post about objective meaning with respect to theism and atheism. According to believeordoubt, atheists do not have objective meaning, meaning based on something other than their feelings. Therefore, atheists do not have meaning at all, i.e., they do not have true meaning.

There is a fundamental assumption that religious people make and atheists deny, without it often coming into consciousness: true meaning must be objective. That is, the feeling of meaning is not the same as real meaning.

believeordoubt, being religious, sides with the religious people on this. She gives the analogy of Nozick’s experience machine, a machine that could give you the illusion of a completely perfect life. According to believeordoubt, most people would not enter the experience machine, because it isn’t real. In the absence of objective meaning, there is no meaning.

In my view, the atheist has no problem supplying his or her life with objective meaning, as defined by believeordoubt.

A conclusion is objective, not based on feelings, if it is based on observation and logic. An atheist should have no problem gathering observations about his or her own desires and interests, the world around them, and the available productive careers. By reflecting rationally on those observations, the atheist could fashion for him or herself an objectively meaningful life (and I submit that many of them do).

Such a meaning is not properly described as based on feelings, since the atheist is not just saying “welp, I feel like being a doctor today.” One’s life would be meaningless if one went into a career by whim, without thinking about it, but the application of evidence and logic to the issue removes that possibility.

Now, believeordoubt may mean something other than this by “objective meaning,” but if she does then I don’t know what it could be. Since no definition is provided, one could reasonably assume that she is tacitly defining objective meaning as meaning provided by God, in which case her argument is viciously circular.

 

Prayer

I think prayer is, in part, a way of attempting to control complex systems that we do not understand. To illustrate, here are some examples of prayers people might say:

  • “God, please let my candidate win the election.”
  • “God, please don’t let the hurricane tearing through town hit my house.”
  • “God, please don’t let Bob die of cancer.”

Each of these prayers have surely been said many times, in various forms, and each of them attempts to exert control over a complex system that we do not understand – the election, hurricane, or cancer. The prayer is a way of allaying our fear about an uncertain outcome.

We are much less likely to pray about things that we know will happen, because in those cases we understand all of the variables, so we don’t feel any need to appeal to a mysterious force to influence the outcome.

Variation

I posted the following on a forum I belong to, and I think the point is general enough to post here as well:

I doubt that any two people on this forum have exactly the same beliefs and values, or even exactly the same beliefs and values about all of the major issues we discuss here.

For example, Christians like to paint atheists as moral subjectivists, but this isn’t quite right. Atheists disagree about whether morality is objective. In addition, the atheists on this forum who think morality is objective all have different ideas about what objective morality looks like, and the atheists who think morality is subjective on this forum all have different ideas about what subjective morality looks like (e.g., HRG’s ideas on the subject vs. Corvidal’s).

Christians aren’t a uniform group, either. No two Christians on this forum have exactly the same views. There are Catholics and Protestants, liberal Christians and evangelicals, Christians in favor of homosexual marriage and Christians opposed to it, and Christians in favor of legalizing abortion and Christians opposed to it. And there are all kinds of different specific variations within each of these camps.

The metaphysical reason for this is that people have free will – they choose how they interpret the evidence available to them, and no two people have exactly the same evidence or make exactly the same decisions. To take an example we’re all familiar with, if you post a story about a Christian terrorist blowing up an abortion clinic, one person will interpret it as an isolated incident, another will interpret it as representative of the logical implications of Christianity.

My point is that you have to learn what each individual poster thinks by talking to them. Broad generalizations about what a group believes are necessary for some purposes, but don’t rely on them too much when you’re dealing with a specific member of that ideology.

Undermining the Case for Theism

I’m an atheist, so my position on God’s existence is based on the premise that the arguments for God’s existence fail.

I can’t go through every argument in an internet post, obviously, but I will list a few sample arguments and explain why I reject each of them.

The Kalam Cosmological Argument

1. Whatever begins to exist has a cause.
2. The universe began to exist.
3. Therefore, the universe has a cause.

This argument is based on an equivocation between different arrangements of matter and matter itself. We have sufficient evidence that every arrangement of matter has to have a cause, but no evidence that matter itself requires a cause. Actually, the first premise implies that the universe is eternal, interpreted properly, since every arrangement of matter would need to have a cause in a prior arrangement of matter, all the way back forever.

In addition, this argument does not establish that the cause would have to be God. Craig attempts to give a conceptual analysis of the cause of the universe, but it is very weak, especially the principle of determination that he uses to justify the inference to a conscious cause.

The Fine Tuning Argument

This argument attempts to support the claim that God exists using the alleged fine tuning of the constants of the universe. These constants had to be within incredibly small, specific ranges to allow life to emerge. This fine tuning is very unlikely given naturalism, but it is at least not incredibly unlikely if God exists. Therefore, the fine tuning is evidence for God. (Robin Collins is an example of a theist who uses this argument.)

The problem with this argument is that none of the premises can be objectively supported. It’s controversial among physicists whether the fine tuning even exists. It isn’t clear in what sense the constants of the universe might have been different from what they are or how we could objectively determine the “probability” of their being at the values they are, either.

Finally, we have no basis for the crucial premises about what is likely given naturalism and theism. Who is to say that this sort of fine tuning is unlikely given naturalism – on what basis? Further, how could we objectively predict what God would be likely to create, given that our human preferences and values do not necessarily track the preferences and values that God would have? The fine tuning argument’s claims about God are based on nothing more than unjustified anthropomorphism.

The Argument from Miracles

The argument from miracles attempts to establish that God exists on the basis of miracles that allegedly occurred. One alleged miracle that is popular among apologists, and crucial for the Christian religion, is the alleged miracle of Christ’s resurrection. The textual evidence in the Bible, particularly the Gospels, is alleged to contain enough evidence to establish the claim that Jesus rose from the dead.

The problem with any argument from miracles is that there cannot be sufficient evidence for an event that violates the laws of nature. A law of nature is supported by countless observations over the course of human history, so we cannot allow one event, which is only supported by ancient texts of dubious reliability, to overturn it. Our experience uniformly shows that people who die stay dead, and we cannot allow the Gospels, which were written by fanatics, to overturn such a strong generalization.

Sometimes apologists say that the credibility of miracles depends on establishing the existence of God first, but this only shows that miracles cannot be evidence for God’s existence, since they presuppose it. If we have to believe in God to believe in miracles, then we cannot use miracles as evidence that God exists on pain of circular reasoning.

In conclusion, the case for God’s existence is very weak indeed.

Note: I copied and pasted this post from an internet forum post that I made elsewhere.

Was Kant an Atheist?

An interesting quote:

Scheffner was only too much aware of Kant’s belief that there was nothing to be expected after death. Though in his philosophy he had held out hope for eternal life and a future state, in his personal life he had been cold to such ideas. Scheffner had often heard Kant scoff at prayer and other religious practices. Organized religion filled him with ire. It was clear to anyone who knew Kant personally that he had no faith in a personal God. Having postulated God and immortality, he himself did not believe in either. His considered opinion was that such beliefs were just a matter of “individual needs.” Kant himself felt no such need.

(Source: Kant: A Biography, by Manfred Kuehn, p. 2-3)

There may be some controversy about this among Kant scholars.