In a comment dated 14 December 2008, David Parker asked:
You charge theists with metaphysical subjectivism based on the notion that existence should depend on some consciousness (human or divine). Now from reading some previous posts, I see that existence is defined as the sum of existents, which I agree with. But wait, if God exists then He does so necessarily and without dependence on any consciousness. So my question: How does that violate the primacy of existence if an existent, specifically God, is not the result of consciousness?
I believe that God exists objectively and based on no subjective cause. He didn't create Himself. I do believe that whatever else exists is created by Him.
To probe this matter, let’s ask some questions.
Typically theists think of their god as a conscious being. It is supposed to know things, communicate, feel certain emotions (e.g., anger, wrath), desire things, issue commandments, plan things in advance, judge, etc. All of these activities presuppose consciousness because they involve conscious activity, so it would be strange if a theist denied consciousness to his god. The Westminster Confession of Faith says of the Christian god, among other things, that it is “most wise,” “most loving,” and “work[s] all things according to the counsel of His own immutable and most righteous will.” So while Christianity’s formal declarations about the nature of its god may not explicitly state that it is supposed to be a conscious being, the fact that the faculty of consciousness is ubiquitously implied by many of the attributes ascribed to its god is unmistakable and undeniable. So in assembling an argument which addresses the claim that the Christian god is supposed to be a Christian god, the Objectivist is in no way mischaracterizing Christian theology. One only needs to go by what Christians themselves claim about their god.
1. Is this god conscious?
Now let us ask:
Since, as we saw above, the Christian god is supposed to possess consciousness, the question as to the orientation between the Christian god as a subject of consciousness, and its objects, is a fair question. In fact, it is one which theists should be prepared to address explicitly. To understand what this question is asking, let us identify the proper orientation in the relationship between man’s consciousness and the objects of which he is aware. The orientation which we have between subject and object is characterized by the primacy of existence: the objects of our consciousness hold metaphysical primacy over the subject of our consciousness. This means that the objects of our consciousness do not conform to our conscious intensions, but rather that the proper function of our consciousness is to conform to its objects. The primacy of existence means primacy of the object in the subject-object relationship. It is from this principle that we get our concept of objectivity.
2. What is the orientation between the Christian god as a subject of consciousness and the objects of its consciousness?
Tom Porter clarifies the meaning of the primacy of existence principle when he writes:
The primacy of existence means both the absolute metaphysical independence of existence from cognition, and the absolute metaphysical priority of existence over cognition. It means the abject subordination of cognition to existence, the utter dependence of knowledge on its objects. (Ayn Rand’s Theory of Knowledge, p. 197)
For example, suppose I see a stapler on my desk. My seeing the stapler does not bring the stapler into existence. It exists independent of my perception of it, my awareness did not cause it to exist. Now if I wish that the stapler be full of staples when in fact it has already run out, my wishing will not automatically reload it so that it is full again. Wishing does not have this power, and that is because the objects of consciousness hold metaphysical primacy over consciousness. If I want the stapler reloaded, I would have to physically reload it, and I could do this only if I have a set of staples to put into it. I could command that the stapler levitate itself to my hand if it is out of my reach, but will the stapler obey my command? No, it won't. Again, it exists independent of my conscious activity. I could imagine that the stapler is really an Asian elephant, but does my imagination turn the stapler into an elephant? No it does not: it remains a stapler all the same, and that’s because existence holds metaphysical primacy over consciousness, the objects of consciousness are what they are regardless of conscious activity. I could forget that my stapler is on my desk. But when I turn around, it’s still there. Why? Because it exists independent even of my forgetfulness, too. I could continue this experiment and test other conscious functions, but the result will always be the same: existence exists independent of consciousness. The primacy of existence cannot be defeated.
Now does this principle, the primacy of existence, characterize the orientation which the Christian god is supposed to enjoy between itself as a conscious subject and any objects in its awareness? It’s hard to see how a theistic believer would think so. A brief look at the Christian god’s career, as described in the bible, is sufficient to settle this question definitively. One need look no further than the opening verses of the book of Genesis, where we read that the god it describes “created the earth and the heaven.” Christians typically take this act of creation by their god to be comprehensive. For instance, Cornelius Van Til gives us the following statement:
Christianity holds that God is the creator of every fact... God’s thought is placed back of every fact. (Christian Theistic-Evidences, p. 88; quoted in Bahnsen, Van Til’s Apologetic: Readings & Analysis, p. 378)
God wills, that is, creates the universe. God wills, that is, by his providence controls the course of development of the created universe and brings it to its climax. (“Apologetics,” 1959)
We now know that the world exists simply because God wills it. (“The Election of All Men in Christ,” The Great Debate Today, 1970)
Fact: God willed the universe into being. Fact: He willed the universe into being by simply speaking it into existence instantaneously. References: Psalm 33:6,9 Psalm 148:5 Hebrews 11:3 Thought: He did not have to speak in order to create, but He did. God could have just thought the universe into being. Instead, He spoke it into being. He used His word to create.
God spoke the created universe into being. God the Father "God-the-Son-ed" light, and there was light. God the Speaker Worded the heavens and the earth, and so they came to be.
God is Creator of everything, this vast universe. All was created by His Word. He spoke it into being. It is written: (Genesis 1:3) And God said... and it was so. His Word is powerful... God's Word spoke the universe into being. His Word is powerful beyond our comprehension.
All things came into being through the will of God. It was God's pleasure that the universe and everything in it be created.
God's will is the final and exclusively determinative power of whatsoever comes to pass. The nature of any created thing is what it is because of an act of determination in relation to it on the part of God.
Additionally, it can alter the identity of anything it created at will as well. For instance, in the second chapter of the gospel of John, we read about Jesus’ first miracle at the wedding in Cana. Here Jesus, as the incarnated god of Christianity, turns water into wine by an act of will. The water, as the object of the Christian god’s consciousness, obeys the intensions of the knowing subject. Every object obeys its commands. The waters of the Red Sea part upon its command; a few fishes and loaves of bread are multiplied to feed thousands upon its command; the earth quakes upon its command; dead people rise upon its command, etc.
This is certainly not the orientation between subject and object which man’s consciousness has. Where man’s experience, characterized by the metaphysical primacy of existence, is that the objects remain what they are regardless of what he knows, thinks, wishes, desires, commands or insists on, the Christian god is said to be able control its objects by its own conscious activity. Thus in the case of man the objects of consciousness hold metaphysical primacy over the subject of consciousness (i.e., objectivism), in the case of the Christian god the subject of consciousness is described as holding metaphysical primacy over its objects (i.e., subjectivism). It’s completely irrelevant that Christians claim their god did not create itself. The subjectivism of their god-belief is inherent in the orientation it is said to have between itself and everything distinct from it. As Drew Lewis reminds us, “whatever else exists is created by Him.”
In conclusion, we see that the primacy of existence (objectivism) applies in the case of man, but in the case of the Christian god we have the primacy of consciousness (subjectivism). This is what Christians are asking us to believe: that on the one hand, objects do not conform to consciousness (e.g., wishing doesn’t make it so), while on the other hand objects do conform to consciousness (e.g., wishing does make it so). While the primacy of consciousness is unavoidable for us human beings (e.g., reality will not conform to any human being’s wishes), the Christian wants us to believe that there exists a consciousness which does hold metaphysical primacy over its objects (e.g., reality will conform to wishes). Reality has its constraints, constraints which conscious activity will not be able to alter or overcome. However, in the fake environment of the imagination, an individual can project a consciousness which does overcome these constraints. We can imagine a consciousness which even put those constraints in place to start with, “in the beginning,” and thus has the power to defy them or withdraw them altogether. In its essence, religion is the glorification of an imaginary consciousness possessing precisely this power.
The problem for Christians is simply that they do not want to admit that their god is imaginary. When you point out the fact that their god is only imaginary, they tend to retreat in silence. And there’s a good reason why.
by Dawson Bethrick