6 ms·

> sees what he wants to see Most definitely. Though I do think (hope?) we humans can rise above our limitations to grasp the actual Truth quite a bit. > The b

• geye1234 3y ago
  > Most definitely. Though I do think (hope?) we humans can rise above our limitations to grasp the actual Truth quite a bit. Sure. I don't mean to imply I'm a subjectivist or that the situation is hopeless. But seeing things as they are, rather than as one is inclined to see them, takes serious effort and self-training. That's not an argument in favour or against anything; it's true in every aspect of life, from the most mundane to the biggest questions. Feel free to respond to this comment or some more recent one, and I'll try to remember to check. Regardless of whether you're convinced, you'll at least be responding to much better arguments than what you've likely encountered so far. Enjoy!
  • sdht0 3y ago
    Alright, it took longer than expected. I wasn't able to give full attention to all the arguments of the book, but I think I got the main arguments and counter-arguments. So the thesis of the book "Five Proofs" is as it says in the intro---the real debate is not between atheism and theism---by trying to show that God, as accepted by theists, definitely exists. By God, the book means an entity with certain qualities, which I'll divide into two sets: * impersonal: simplicity, immutability, immateriality, incorporeality, eternity, necessity * personal: will, omnipotence, omniscience, perfect goodness, love My main criticism of the five proofs is that, even if accepted, they can only used to demonstrate the impersonal qualities above. The book bolts on the personal qualities with thin arguments that don't follow from the proofs. And this has been my observation in many such discussions, that the meaning of the word "God" switches mid-conversation to fit the conclusion. An impersonal "God" is actually compatible with naturalism, because here "God" is just a word being used to describe the ultimate nature of reality. So whatever the ultimate nature of reality is, if one wants to call it God, that's totally fine. To differentiate my perspective, I'll call that ultimate reality the Theory of Everything (ToE) instead. ToE has all the impersonal qualities, ToE is what sustains the universe, ToE is eternal and immutable, etc. * ToE is what sustains the hierarchical series at each moment. * ToE is base part out of all other composite parts of made of. * I don't see why "there must be a necessarily existing intellect which grasps all of the logical relationships between all propositions". Truth and logic just are. They don't need to be grasped by anything to exist. However, if one wants to call this collection God/ToE, that's fine. But it doesn't follow that such a God is omniscient (as there isn't any will that "understands" in such a collection). * I don't really see how the Thomistic Proof is different from the Aristotelian Proof, but in any case, I think ToE can be the essence of this universe's existence. * "There must be at least one necessary being, to explain why any contingent things exist at all". Yes, the First Cause, but ToE and not a personal God. ToE/God, with the impersonal qualities, can be the final conclusion from all the 5 proofs. But theists need "God" to be something extra. They need God to have the above personal qualities as well. And that cannot be shown with the proofs. Because the reality we observe is consistent with an impersonal ToE creating and sustaining it. ToE doesn't need to have a will, or to be perfectly good, or to love its creation. These qualities don't follow from the proofs at all. So personal qualities can only be accepted if one accepts some revelation to be true. But that is outside the scope of this discussion. All I want to show is that the thesis of the book is incorrect and atheism is back on the table. To reiterate, something cannot come out of nothing. Cogito, ergo sum. Something (I) exists. Hence there is some brute-force First Cause for this something. Theists call this First Cause God. Atheists can call this ToE (say). I claim that God = ToE at this point. Theists go one step further to give personal qualities to God, who willed this universe into existence (but could have chosen not to) and cares about its constituents, including humans, whose prayers and actions He listens to and judges, and has revealed himself at least once (if not more). Atheists reject this second part. I instead adopt a naturalist viewpoint modulated by Bayesian Reasoning. If I find some strong evidence for a personal God, I'll of course have to change my mind and become a theist.
    • sdht0 3y ago
      There is a lot more I can say of course, given its a book length discourse. I'll just say one more thing. The book criticizes and rejects the idea that "science is the only genuine source of knowledge". I think this is a common misunderstanding of what science is. The books says "The trouble now is that scientism becomes completely trivial, arbitrarily redefining “science” so that it includes anything that could be put forward as evidence against scientism." But that is what science, or more precisely, the scientific method is! For instance, if the 5 proofs had actually logically and definitively proved that a personal God exists, then yes, that knowledge would become part of science. Conversely, is it not true that the actual bedrock of religions are the books/revelations. Imagine a world where were no such revelations. Would people have as much faith in a personal caring God just on the basis of proofs? And if the revelations were actually shown to be true, that would become part of scientific knowledge. Say God appears on Earth today and agrees to undergo scientific observations of His nature (say by turning water to wine or parting the ocean under experimental scrutiny), then naturally His existence will have to be accepted as part of reality. The scientific method is used by everyone, whether consciously or unconsciously and to the best of their ability, to survive and understand the reality we observe. There is no other way to judge right from wrong. Scientists obviously use it to study physical reality. And theists use it for instance to judge which among the various religions (and which denomination within a religion) is actually true. Yes, that is also an application of the scientific method, looking at the arguments for the different religions and judging which one (or none) seems to be true. The disagreements come in when we don't have enough data to make a definitive judgement between the alternatives. And that's where all the wonderful imaginative ideas continue to exist.
      • geye1234 3y ago
        Much depends on the sense in which we take the term 'science'. Does it mean 'rationally-held knowledge of any sort', or does it mean 'knowledge derived from physics, chemistry, geology, biology and other material things'. You seem to be arguing for the science-in-the-first-sense here, which I'm basically in agreement with (I may quibble here and there). All knowledge, including the content of Divine Revelation, is rationally held to if it is true knowledge. The goal, the purpose of the intellect is the attainment of truth; thus all true knowledge is rational, while all false knowledge is irrational, and is a failure of the intellect to achieve its end. But quite a few atheists say that claims about anything that is outside science-in-the-second-sense's domain is irrational. Example: Alex Rosenberg states that any knowledge outside of physics' domain is irrational (in line with his reductionist philosophy, he holds chemistry, biology, etc to be physics on a bigger scale). Hume also seemed to be pushing such views with his fork. This claim is trivially easy to refute, I assume you know the arguments already so I won't waste your time with them.