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January 30, 2016
Whatever benefit religion is to emotional stability, religion works (when it works) by coincidence or the placebo effect because god, heaven, and the soul do not exist. Faith is unreasonable in light of scientific truth and historical fact.
December 30, 2015
If the values of the physical constants of our universe were even slightly different, life could not exist. Some have argued that the fact that life does exist thus provides strong evidence that God fine-tuned these values to allow life to emerge. According to the fine-tuning argument, the existence of a life-permitting universe is very improbable on naturalism, but not so on theism. However, we have no way of determining the probability or improbability of actualizing a life-permitting universe on naturalism, for we can only compare our universe against the infinitesimally small subset of other possible universes that have the same physical laws—not the infinite set of all other possible universes.
December 10, 2015
New in the Kiosk: Shmoly War - Jihadism: Made in Islam, not in the West (2015) by Attila Romenian
After the terrorist strikes in Paris on November 13, 2015, it was said that young Arabs in urban ghettos radicalize themselves because they live at the edge of society and have no future. This is little more than an apology. Other ethnic groups live under similar circumstances everywhere and they do not react this way. Only Muslims turn mass murderer and suicide bomber.
November 20, 2015
New in the Kiosk: God's Omniscience and Human Free Will: A "Macro" Approach (2015) by Cameron Filas
This article attempts to show the logical implausibility of an omniscient God and concurrent human free will by first examining the traditional approach, theist rebuttals, and then by introducing the macro approach.
November 8, 2015
Did Jesus ever do anything wrong? Judging by the vast majority of books on New Testament ethics, the answer is a resounding "No." But since the historical Jesus was a human being, must he not have had flaws, like everyone else? According to Avalos, it shows that New Testament ethics is still primarily an apologetic enterprise despite its claim to rest on critical and historical scholarship. The Bad Jesus is a powerful and challenging study, presenting detailed case studies of fundamental ethical principles enunciated or practiced by Jesus, but antithetical to what would be widely deemed "acceptable" or "good" today. Avalos concludes that current treatments of New Testament ethics are permeated by a religiocentric, ethnocentric and imperialistic orientation. But if it is to be a credible historical and critical discipline in modern academia, New Testament ethics needs to discover both a Good and a Bad Jesus.