[ Author Bio ]
Arguments from Perfection (2011)
In this paper Ryan Stringer discusses arguments from perfection, both for and against the existence of God. He begins with a simple argument from perfection for the existence of God and argues that it is unsuccessful. Then he defends two kinds of arguments from perfection against the existence of God. The first ones are inductive and thus present atheism as a tentative conclusion, while the second one is deductive and thus purports to conclusively demonstrate atheism based on the logical inconsistency between God's existence and the imperfect world in which we live.
Evil and Skeptical Theism (2012)
In this paper Ryan Stringer critiques a response to atheistic arguments from evil that has been called "skeptical theism." He starts by formulating a simple atheistic argument from evil and briefly justifying its two premises. Then he defends the argument against a skeptical theist's potential response. First, he indirectly defends his argument by arguing that skeptical theism is both intrinsically implausible and has problematic consequences, which makes it an unreasonable response. Second, he directly defends his argument by presenting arguments supporting its second premise. Stringer concludes that skeptical theism does not undermine his argument.
In "Religion and the Queerness of Morality," philosopher George Mavrodes contends that morality provides good grounds for adopting religious belief because in a world where religion fails, morality is odd or absurd. Since morality is not in fact odd or absurd in the actual world, Mavrodes argues, we do not live in a world where religion fails. In this paper Ryan Stringer examines the claim that in a world where religion fails, morality is odd or absurd, and finds it to be unsubstantiated. Moreover, Mavrodes provides no grounds for thinking that morality is not in fact odd or absurd in the actual world, and it is plausible to think that it actually is.
Modal Arguments for Atheism (2012)
In addition to evidential and logical arguments for atheism, there is a lesser-known third kind of argument. Modal arguments for atheism conclude that atheism is necessarily true on the basis of a mere possibility claim. In this paper Ryan Stringer considers how modal arguments for atheism contribute to the philosophical defense of atheism, concluding that modal arguments for atheism either (a) positively support atheism or (b) at least undermine modal arguments for theism.
Nonbelief and Hope (2013)
Many people hold on to supernatural beliefs because they feel that certain psychological needs could not be met without them—in particular, they feel that they would not be able to have any hope without such beliefs. However, nonbelief need not be the "recipe for despair" that it is often assumed to be; in fact, not only can it leave ample room for hope, but it can help people hope in a realistic, psychologically healthy way when it comes to important things in life. Because nonbelievers can hope for most of the things that people generally hope for, dispelling the myth that nonbelief is a recipe for despair can go a long way toward making nonbelief psychologically acceptable to those who might otherwise resist it.
Omniscience and Learning (2010)
If God is omniscient, it seems that he would have to know what it is like to learn. However, in order to know what it is like to learn, one must have learned something. This entails that at one time we were in a state of not-knowing a thing that was learned, then experienced what it is like to learn. But if God is essentially omniscient, he always is and has been omniscient, so was never in a state of not-knowing. Because being in a state of not-knowing is necessary to know what it is like to learn, we would seem to have to say that God does not know what it is like to learn. But this contradicts the original claim that he does know this based on his omniscience. Thus, it seems that God's omniscience generates a contradiction. Consequently an omniscient God cannot exist.
In this paper Ryan Stringer assesses a modal version of the cosmological argument that is motivated by the so-called "questions of existence." He begins by formulating the argument before offering a critical assessment of it. Specifically, he argues that it not only fails as a proof of the existence of God, but that it is not even rationally acceptable. He concludes that it does not provide rational justification for belief in God.
The Value of Atheism (2010)
Supposing that atheism is true, is it important to defend its truth? Ryan Stringer emphatically answers in the affirmative. Stringer argues that if atheism is rationally held to be true, that alone is sufficient reason to defend it, for truth and rational belief are intrinsic goods, and it is generally noble to try to change others' minds when they seem to hold false beliefs. In addition, Stringer considers a number of secondary, supplementary reasons for defending atheism. These range from fighting religiously motivated mistreatment, developing beneficial public policies, redirecting resources going to religious institutions to benefit those in need, understanding our place in the world, and fostering thinking freely as rational and autonomous beings, among other things. Stringer wraps up by considering whether anything indispensable to the good life is lost when we abandon traditional theistic belief for atheism, concluding that the purported benefits of theistic belief over atheism typically evaporate on closer inspection.