In this chapter, I describe evidence for the view that the human mind is a physical entity, in much the same way in which the human digestive system or the human immune system are physical entities. The first section characterizes this view more fully. The second section explains the evidential relevance of physicalism about the mind to theism. The third section sketches two kinds of evidence that support physicalism about the human mind, while the final section considers an antiphysicalist response to the reasoning of the previous section.
In "A Case for Physicalism about the Human Mind," I tried to assemble positive evidence that physicalism about human mentality is true, while insisting that no aspect of human behavior makes it necessary to adopt any kind of dualism about human mentality. In their reply, Charles Taliaferro and Stewart Goetz fail to engage my positive case for physicalism, and offer no examples of human behavior that can only be explained by some kind of dualism. Instead, they primarily object that my paper overlooks features of human mentality purportedly incompatible with physicalism and accessible only from "the first-person point of view," such as free choice and reasons for acting. My response focuses on this objection alone.
Charles Taliaferro and Stewart Goetz offer two main objections to a certain kind of naturalism. First, naturalism concedes the legitimacy of purposeful explanation but conceives of it as a special kind of causal explanation, namely one that cites the wants (or purposes) and beliefs of an agent. But Taliaferro and Goetz object that some explanations--such as the explanations of free choices--are irreducibly purposeful. I argue that our everyday choices provide little if any evidence for fundamentally purposeful (noncausal) explanations. Second, Taliaferro and Goetz argue that the existence of a universe containing nonphysical conscious states requires a fundamentally purposeful explanation. But I argue that this does not follow even if one grants the questionable assumption that conscious states are physically irreducible.
"I often find myself humbly suggesting that it is possible to raise children every bit as ethical, caring, loving, humane, inspired and well-adjusted without religion as with it. I don't believe parenting without religion is merely "as good" as parenting with it--I think it is immeasurably better. I think it blows the doors off religious parenting in every respect--powerful inquiry, reasoned ethics, ecstatic inspiration, cosmic humility and profound humanity. No need to waste time raining reason on the deaf ears of the faithful. Let the baby have his bottle. Our time is better spent clearing a space for the rest of us to dance with our children."
Although radical Islam is spreading, not much is known in Western countries about the Koran, and there seems to be an unwillingness to have a closer look at the book. Yet without this, informed discussion is impossible, and what debate does take place is no more than an exchange of opinion and ignorance. Amongst other things, the Koran is said to call for holy war and to sanction domestic violence. But when asked about this, Muslims and Western apologists flatly deny this. They maintain that the Koran does not preach violence, only compassion and justice (and one should well ask whose justice)--yet the Koran does not support their claims. One cannot rebut them without precise quotes. I have gone through the Koran and precisely referenced some very disturbing passages to bring these issues out into the open and to stimulate much-needed discussion, issues raised which need to be addressed openly and publicly, in the West and in Muslim countries alike.
C. S. Lewis's argument from reason (AfR) claims that the process of inference by which consideration of premises causes us to adopt a conclusion cannot be coherently conceived of in terms of physical cause-and-effect alone. In C. S. Lewis's Dangerous Idea, Victor Reppert maintains that the argument still poses a strong challenge to naturalism. However, Richard Carrier has attempted to refute Reppert's version of the AfR by invoking developments in cognitive science and computational theory. In this essay Darek Barefoot argues that advances in cognitive science do not affect the AfR since there is an absolute conceptual divide between rational mental causes and physical computational ones. Furthermore, if the AfR is successful, it reveals that rationality is fundamental to the universe, not simply a by-product of physical cause-and-effect; and this, in turn, is readily explicable on theism, but problematic for naturalism.
"Controversies over the display of the Ten Commandments on public property generally do not focus on religious issues. More often, the justification is based on the supposed role of the Ten Commandments in the secular development of Western, and specifically American, legal principles. But did the Ten Commandments really play any role in the founding principles of our legal system? The obvious conclusion is that the Ten Commandments of the Hebrew Bible do not form any part of our Western legal heritage."
In Atheism in the Third Millennium, Kim Walker argues that atheism would benefit from having its own culture, its own songs, stories, heroes, celebrations, rituals, sanctuaries, symbols and monuments reflecting the atheist lifestyle. Walker says that a "lack of cultural depth" holds atheists back, despite the intellectual merits of atheism itself. Kuchar thinks this view of atheism rests on some confusions, that whether a culture is called atheistic isn't nearly as important as whether the culture is in fact a counterpart of atheism.
"Scriptures were written in the context of a particular preexisting language and culture; only if we appreciate those linguistic and cultural traditions can we understand their scriptures as part of their mythology. I think that when humanity reaches the stage of mental growth and cultural evolution when most people can understand scriptures as folklore and not as divine revelations, can view them as mythology rather than stories, and can differentiate facts from fiction, there might be more wisdom and peace and fewer conflicts and holy wars in this world."
The Left, unashamedly, allies itself with Islamists in North America in the name of politically correct cultural relativism that says that the social and moral values of immigrants should be interpreted in the terms of the culture they have migrated from. It is quite ironic that the Left that is in constant struggle against the Christian Right on issues like abortion, gay marriage, teaching evolution in public schools, etc. is engaged in this unholy alliance with Islamists who have an identical social agenda as the Christian Right.
Unfortunately, the title of the book is inappropriate. The title implies that god exists and contends that he is not great. Greatness of an object can only be considered and discussed when the object actually exists. Although God Is Not Great contains an abundance of valuable information pertinent to the author's main thesis, unfortunately it is commingled with other irrelevant verbiage. - Mohammad Gill
Michael Coren recently wrote an Easter column for the Toronto Sun entitled "Answering Christianity Haters." In the column he gives short responses to some typical criticisms of Christianity. I go through these criticisms and his responses to show that the issues aren't nearly so pat as Coren wants his readers to think.
Sam Harris didn't write his book The End of Faith with the sense of purpose as did Richard Dawkins who, when he wrote his book The God Delusion, proclaimed, "If this book works as I intend, religious readers who open it will be atheists when they put it down." No such claim is made by Harris about The End of Faith, yet The End of Faith might well change many readers into skeptics of religion.
- Mohammad Gill
"If Richard Dawkins is right, then everything he concludes is suspect. If 'memes' are ferociously replicating 'selfish-genes' in the social pool, tantamount to a computer virus, then disbelief in God may also be the result of aberrant memeplexes."
"Science and Religion: Are They Compatible covers a vast terrain, including almost every field of human epistemology. All in all, it is valuable both for its own sake and as a useful reference covering the incompatibility between science and religion."
"Dr. Stenger's learning is vast and he expresses his thoughts with enormous clarity, making them accessible to a large audience. He is a master communicator. One will not find a better book on the scientific evidence for atheism."
"Let's see a real test put before the immovable object; the irresistible force; the ultimate omniscience, the omnipotent, omnipresent supremacy of all that the believers in a supernatural being endow that Master Architect with."
"Science should not be a political tool, and nature is neither an excuse nor a license to thieve the life and liberty of fellow humans here in the 21st century nor anytime henceforth."
In this highly original and challenging essay, Raymond Bradley develops an argument that all religions are probably false inspired by David Hume's famous discussion of the 'contrary miracles' of rival religions. According to Bradley's argument from contrariety, any one of the vast numbers of religions ever conceived (or to be conceived) makes factual claims contradicted by the claims of all of the other religions. Moreover, the claims of any particular religion are generally as well-attested as the claims of all of the others. Consequently, given the "weight" of the "evidence" of all of the other religions, the probability that the claims of any one religion are true is exceedingly low. From this it follows that all religions are probably false.
While there are many areas of dogma over which theists of even the same denomination will disagree, one thing that most believers agree upon is the notion that God is perfect. But is it reasonable to make that assumption? The author doesn't think so. He looks at the meaning of "perfection," and then proposes a conclusion about the feasibility of a God who is "perfect."
"Peppered throughout with enchanting quotations from other writers, philosophers and scientists, The God Delusion is an extremely read-worthy book which is very persuasive in supporting its basic thesis of a delusion about a God that does not exist."
Does reality include a supernatural realm, inhabited by God and, perhaps, other spiritual beings? Or is the familiar natural world all there is to it? If there is a supernatural world, how do we relate to it? Are we composite creatures with souls as well as bodies? Is it possible that our souls live on after our bodies are no more? Or is physical death the end? What is the nature of the free will that we commonly suppose ourselves to enjoy during our sojourn here on earth? Do we in fact have free will? Or are our lives little more than pointless scribbles on the fabric of the universe, as devoid of real significance as scratches on a piece of glaciated rock?
While Christianity professes belief in the existence of one god, the careful observer will find that Christianity actually presents us with three gods: the Tribal God, the Cerebral God, and the Absentee Landlord God. Additionally, because each of these three gods corresponds with a different stage in the development of human consciousness, with each stage representing a different conception of deity and the nature of the world, these three gods are ultimately irreconcilable, forming an "Irreconcilable Trinity."
Einstein once said that "God does not play dice." But he also said, "It seems to me that the idea of a personal God is an anthropomorphic concept which I cannot take seriously." What, then, did Einstein mean by "God"? What sort of "God" did Einstein have in mind?
Antony Flew. a long-time ace atheist and once-astute philosopher, now a born-again deist, responded to Bradley's "Antony in Wonderland," by appealing to Gerald Schroeder's Genesis and the Big Bang--calling Bradley a "secularist bigot" in the process. Bradley responds.
Pyrophobia, people's fear that they will go to hell if they do not believe propositions x, y and z, is a significant barrier to the use of reason that arose in European/American history. It was pervasive in Puritan times and it is pervasive today. No one wants a one-way ticket to hell, of course, but pyrophobia can nevertheless be overcome.
The Failure of Daniel’s Prophecies (2007) Chris Sandoval Introduction Honest Inspirational Fiction Daniel’s Four Empires The Symbolism of the Statue and Beasts The Greek Four-Empire Scheme The Origin of “Darius the Mede” Was “Darius” an Alias? Mixed Messages The Brutality of the Fourth Empire The Diadochi The Maccabean War The Traditional Christian Interpretation of the […]
Review of Reasonable Faith (2007) Chris Hallquist Review: William Lane Craig. 1994. Reasonable Faith: Christian Truth and Apologetics. Wheaton, IL: Crossway Books. 350 pp. Overview Introduction Chapter 1: Faith and Reason: How Do I Know Christianity is True? Chapter 2: Man: The Absurdity of Life Without God Chapter 3: God: The Existence of God Chapter […]
In this autobiographical account of his journey from Baptist fundamentalist to freethinker, Raymond D. Bradley outlines his reality-driven philosophical predisposition and the difficulties it generated for his acceptance of traditional Christian doctrines throughout his childhood. These difficulties with specific doctrines--several of which Bradley discusses in detail--matured into a brief stint with deism before finally culminating in full-blown, outspoken atheism.
"The same glorious past that lends us our cultural pride has bestowed upon us some of the darkest curses of mankind. Our inheritance has been flawed and imperfect. The evil of the caste system continues to irk us even into the twenty-first century. Likewise the ugly chapters of violent evangelism and inquisition serve as fodder to the perverted mind. Nationalism often simmers up to fascist ideology and religious bigotry when it derives inspiration from such flawed perception of history. Routinely, extremist groups and religious bigots twist history to spread their divisive philosophy."
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