The Agony of Agnosticism or: Why Not Mature Thoughtfulness?

It’s common for apologists to market their theism in terms of dichotomies between two self-servingly construed hypotheticals, branding the undesired horn as degrading and deplorable and the option they prefer as though it were unquestionably virtuous and in touch with the secret answers to all of life’s mysteries, available just by signing on. 

This is the same kind of tactic a snake oil salesman would use: why suffer in your inevitable demise when, for the cost of a few pennies, you can unlock the powers of health by buying a bottle of this special elixir, a concoction whose ingredients could only be discovered after making the purchase and taking the substance to a lab (a la “we have to pass the bill in order to find out what’s in it”). 

With religious induction, it’s a never-ending booby-trap-laden spiral of “but wait, there’s more” as the initiate is led down the granddaddy of all rabbit trails, traveling the labyrinth of self-delusion managed by way of myriad distractions such that he is deliberately kept unaware of just how far he has been led from where it all started out. By the time he’s a mile in, he doesn’t realize how deep he’s sunk in his descent into the depths of what is the essentially a mind game.

Does Objectivism Deny the Reality of Change?

Most readers here have probably heard the charge that on “the atheist worldview” everything is “matter in motion,” that everything is “in flux,” and that the resulting constant change can only mean a persistence of chaos and absence of constancy. Such an assumption about reality supposedly follows as a result of not believing that an invisible magic being created the universe and calls all the shots. If apologists don’t actually believe this about non-believers and their outlook on reality, many nevertheless want to use such charges to put them on the defensive, regardless of what they in fact do say on behalf of their view on such matters.

Well, some time back, I had an exchange with a presuppositionalist who took a different approach. This individual actually argued precisely the opposite, namely that because of Objectivism’s conception of causality as identity applied to action, there’s no room for change in Objectivism. (I kid you not!)

More on Wilson's Fizzing about Fizzing

In last month’s entry I examined a couple paragraphs from Douglas Wilson’s opening statement in his debate with Theodore Drange in which Wilson attributes to atheism the view that thinking is essentially a type of chemical reaction and is therefore indistinguishable from the fizzing of an agitated soft drink.

A reader sent me an email asking if I had any thoughts on the paragraph in Wilson’s opening statement that came after the two that I have already examined. I did indicate in my post that if readers express interest in exploring Wilson’s debating strategy any further, I’d be willing to do so. So, let’s dive in! 

Wilson's Fixation on Fizzing

In my post celebrating the Fourteenth Anniversary of Incinerating Presuppositionalism, I mentioned that I’d be willing to entertain requests from readers if they’d like to see a certain topic or argument addressed here. One reader named Joe (thank you, Joe!) suggested that I interact with Douglas Wilson’s “fizzing” gambit, the notion that, as Joe puts it, “if we are just chemicals ‘fizzing’ then how can one claim truth over another.” Joe stated that Wilson “brings this up in almost every debate” and noted that other apologists have employed it as well.

While I am aware of Wilson using the “fizzing” stratagem only in his debate with Theodore Drange, it wouldn’t surprise me if it’s been deployed elsewhere. For those who are bent on vindicating theistic belief, I suspect that the “fizzing” motif holds substantial persuasive traction, sort of like calling Obamacare “the Affordable Care Act.” (A former colleague of mine went from paying $150.00/month to over $1600.00/month for his medical premium, with considerable increase in deductible as well… And he’s been fizzing about that ever since!) Putting lipstick on a pig won’t fool everyone, but apparently there are some who are susceptible of falling in love with swine so decorated. 

Incinerating Presuppositionalism: Year Fourteen

And now we come to yet another milestone for this blog, Incinerating Presuppositionalism, as we reach the 14th anniversary since its inception. As I always do on IP’s birthday, I have listed the entries that I published over the past year below. All for your convenience, my dear readers!

I mentioned last year that I have numerous, mounting constraints on my time and energy, thus limited the forces that I can bring to blogging. We all have only 24 hours in a day, and with a demanding career in coordinating covert halo drops over doily-refurbishing plants in far away countries while trying to keep up with the exhausting schedule of a gymnastics-loving tween, I’m sure you can appreciate I’m one busy dude.

But don’t let that for a moment give you the impression that a dent has been made in my passion for writing and contra-apologetics. This is my version of a blood sport, and it’s every bit as brutal as anything that you’ll see on the gridiron or 1950s gladiator movies. At the very minimum, it requires a willingness to enter the ring and hone a wide range of intellectual skills. That’s one of the prime draws for me in maintaining IP: like composing a six-voice fugue or untangling a knotted slinky, it takes great patience, focus and discipline. And who couldn’t use a little more of either of these? I know I can!

At any rate, here’s the list of entries I crafted over the past year, all in one handy source in case you’ve missed any of them:

447. Incinerating Presuppositionalism: Year Thirteen - March 26, 2018

448. Existence and Perception - April 28, 2018

449. Edward Feser on Ayn Rand - May 27, 2018

450. The Futility of Theodicy - June 28, 2018

451. The Disgruntled Apologist - July 28, 2018

452. The Burden of Proof - August 29, 2018

453. Parsing the Haysian Square-Circle - September 26, 2018

454. Is Human life really “futile” without a god? - October 29, 2018

455. Faith and Imagining - November 26, 2018

456. Are the Gospel Crucifixion Scenes Eyewitness Accounts? - December 16, 2018

457. The Metaphysics of Wishing - January 5, 2019

458. Steve Hays’ Invisible Friend - February 20, 2019

459. The Speeches in Acts: History or Legend? - March 10, 2019

From the standpoint of specifically Christian apologetics, I’d say that the most damning post in this past year’s batch of entries is probably December 2018’s Are the Gospel Crucifixion Scenes Eyewitness Accounts? But I must say, I’m quite satisfied with the rest as well. So, go figure!

Now, while I do have a backlog of entries in various stages of progress, I am open to taking “requests” if readers encounter arguments or topics that I haven’t addressed already. Of course, they should be relevant to apologetics, but not necessarily presuppositionalism specifically. That said, this does not necessarily mean that I’ll take the request. No request can so easily be expected to translate into a guarantee. But don’t let that discourage you if you think you have some good suggestions.

by Dawson Bethrick

The Speeches in Acts: History or Legend?

Apologists routinely point to the Book of Acts as reliable history. Well, they sort of have to, given their dogmatic determination to protect their confessional investment in Christian literalism. Though while the proclamation that Acts records accurate history seems redundant in the case of the choir, it is perhaps more than a stretch for those outside the holy tent.

Its formal title is The Acts of the Apostles, though curiously it focuses primarily on two apostles (Peter and Paul), makes some references to a third (Stephen) and says very little about any of the others (it gives their names, and that’s about it!). In fact, all apostles other than Peter and Paul are completely dropped midway through the book without explanation, and the New Testament gives no indication of their fate. 

Steve Hays' Invisible Friend

Steve Hays of Triablogue is frustrated. He's upset because atheists liken Jesus or Yahweh to an invisible friend. In spite of his hurt feelings, his attempts to recover his worldview from this comparison are pretty flimsy. In fact, instead of serving to advance his position, Hays’ points only tend to backfire.

As is his customary procedure, Hays seeks to turn the tables on those dastardly atheists he has in mind by pointing to a series of would-be foils which, on a good day with ample hallucinogens, might suggest that the atheist’s “mocking” is out of line. On a more sober reading, however, Hays’ whole post comes across as a rather juvenile “I’ll show you!” outburst which quickly collapses under its own weight. It’s nothing epic, unless of course we consider the fail factor.

Before going any further (full disclosure alert), I’ll point out for readers that this is not the first time the notion of imaginary friends has come up on Incinerating Presuppositionalism. Back in the summer of 2006, I posted an entry titled Christianity: The Imaginary Friend’s Network, which readers are invited to read at their leisure. 

The Metaphysics of Wishing

If religious apologists deny that their worldview finds its basis in the metaphysics of wishing makes it so, it is incumbent upon them to articulate what a worldview that is based on the metaphysics of wishing would look like and how their religious beliefs can be reliably differentiated from such a worldview.

This would be particularly difficult (I would say impossible) for those who believe that a supernatural consciousness created the universe by an act of consciousness –  an entity available to us only by means of imagination which essentially wished the universe into being. 

Are the Gospel Crucifixion Scenes Eyewitness Accounts?

Everyone agrees that Jesus was crucified and died on the cross, right? Maybe. But even if that’s true, widespread agreement on a claim does not make it true. Human beings are neither infallible nor omniscient, and all too often people accept what they’ve been told uncritically and believe what they’ve been told is true without actually looking into the relevant facts. After all, that’s more and more what public schooling seems designed to do. Some things never do change.

But the inclination to exploit this gaping human defect is not reserved to the public sector. It’s been going on for millennia and can be seen in action today in Sunday schools across the world as well. The belief that Jesus was crucified outside Jerusalem under Pilate and at the instigation of chief priests, comes to us pre-packaged in a set of narratives whose authors are nowhere around to answer questions. So to examine the stories we have at our disposal, we’re left to our own devices. Thus it’s instructive to compare what those narratives say against each other and explore the context in which we find them, not least with regard to the writings that came before those narratives.

Faith and Imagining

One of the more prickly topics in debates between Christians and their critics, at least in my experience, is the issue of faith – what it means, how it works, what it does. Apologists will scold non-believers for misunderstanding the meaning and nature of faith, presumably contorting it intentionally to malign it. Then again, biblical and apologetic sources are not only unhelpful, but in fact contribute to the fog which perpetually shrouds the topic of faith in obscurity and haziness. It’s no wonder that apologists typically don’t raise the issue of faith in their dialogues with non-Christians. 

Is human life really “futile” without a god?

I’ve often heard claims to the effect that “life would be futile without God.” It’s not always clear what specifically this statement is intended to mean, and it should not surprise us to find that those who sympathize with the statement on its face value mean different things by it. Are they saying that life would be futile if their god did not exist? If so, that raises questions regarding the nature of the premises upon which they base this assessment. Are they saying that life would be futile if one does not believe in their god? If so, that would seem to boil down to a set of beliefs that have been accepted as fundamental drivers of their view of life overall. And those beliefs themselves would need to be examined for what they entail and for whether or not they are rationally defensible.

Perhaps the statement “life would be futile without God” is intended to suggest that those who do not believe in a god are leading futile lives. According to whom? And wouldn’t such a view invite further assessments of the value – or nonvalue – of the lives of those who don’t believe in whichever god is supposed to provide “meaning” to people’s lives? How many stages is the concept “dispensable” in the mind of the believer removed from the concept “futile,” if he buys into the view that “life would be futile without God”? Is the believer who believes that life is futile without his god inclined to suppose that eliminating people who do not believe in his god is just and fair? Could the “life would be futile without God” premise be used to dehumanize people whose beliefs are different from one’s own?

These considerations of course in turn point to the fact that the claim that “life would be futile without God” is certainly not self-evidently true, so consequently it must be argued for in order for those not already accepting it to give it any credence.

Parsing the Haysian Square-Circle

Here I will post some thoughts and counterpoints to a post Steve Hays published on Triablogue at the end of July this year called Square one.

Hays begins by linking to an entry he posted in February (here) stating “an atheist attempted to refute my post.” In that February post, Hays writes:

To take a comparison, consider a typical debate with a village atheist. They lead with a particular reason for rejecting Christianity. If you shoot down their stated reason, it doesn't faze them at all. They just reach into the bag for another reason. You can go down the list, and it makes no difference.

I did not see the comment of the challenger on that blog entry, so either it was sent to Hays apart from the comments of that blog entry, or if it were originally posted as a reply to that entry, it appears to have been deleted.

The Burden of Proof

People engaged in or looking for a debate often make a big fuss about who has the burden of proof. Atheists say that theists exclusively have the burden of proof, and theists say either that atheists shoulder all the burden of proof or at the very least share it. At least some do. Either way, it often seems that no one on either side is ready to come out and say, “Yep, the onus is all mine.”

Now, I’m sure I could go research any number of authorities on the subject of who owns the burden of proof in debate, but not every exchange is a debate, and going around to everyone who makes any kind of statement saying saying “Oh yeah? Prove it!” strikes me as rather untoward, anti-social, even childish. Perhaps the issue is not so much who has the burden of proof, but when is the very notion of a burden of proof even relevant to begin with. Dwelling on who has the burden of proof in a discussion (rather than a debate) can be anticlimactic and even counterproductive to the goals of a discussion. Contention for contention’s sake will only close doors that would be better off if left propped open. So some wisdom is certainly due here.

The Disgruntled Apologist

Over on Triablogue Steve Hays titles a recent post with the words Sometimes ignorance is bliss. I’ll have to take his word for it that this is true, but pardon my skepticism. In fact, reading through his post, it seems his assertion is borne on some pent-up resentment for people who don’t believe in his deity.

I have often heard the aphorism to the effect that “it’s hard to be angry when you’re thankful.” And I think there’s a lot of truth to this. Moreover, many religious people in my experience have touted the virtues of gratefulness and thanksgiving, and many have demonstrated remarkable patience and humbleness along with their thankfulness. It’s quite therapeutic in fact, but I’ve never supposed that such virtues were reserved only for the believer. Nor have I ever been effectively persuaded that belief in invisible magic beings is a necessary precondition for the positive orientation to life to which many religious people I’ve known have paid ample lip service.

When I read apologetic screeds like Hays’ blog entry, dripping – as many I’ve read – with spite and venom, I don’t find a man who is thankful or grateful, humble or patient; rather, I see someone who has allowed himself to build up a rage for people he’s never even met, for people that are simply a figment of his own fantasies, people who ironically he likely wishes never existed in the first place. It’s quite easy to make imaginary people the scapegoat of our ire, but when you have a scapegoat, you have no mirror. And maybe that’s the whole point to Hays’ numerous posts excoriating non-believers. A proud Darth Vader might say, “the displeasure is strong with this one.”

But maybe I’m wrong. Maybe I have it all backwards. Maybe I as an atheist am the real villain in this screenplay. Maybe I’m the one who has made a scapegoat of Hays and other apologists in spite of their displays of scorn for non-believers and, even worse, individuals who were devoted Christians at one point in their lives, but then departed from the fold and found a new direction in life. I don’t think this is the case, but if it’s true that I am in the wrong here, I want to know and I want to correct my ways. So in the interest of discovering whether or not I’m wrong in either measure, let’s explore Hays’ post and find what we can learn. 

The Futility of Theodicy

Several weeks ago on his blog, Christian apologist James Anderson plugged Greg Welty’s newly released book on the problem of evil on his (Anderson’s) blog. Readers can find this in his entry Why Is There Evil In The World (And So Much Of It)? Though not an in-depth review, I’m afraid it’s more of the usual syrupy praise for the labors of a fellow-traveler in the faith doing what he can to strengthen believers’ devotion to the imaginary.

Of course I have to admit upfront that, whenever I see another book come out which, once and for all, presumably puts the problem of evil to rest (why else would a Christian theologian publish a book on the problem of evil to begin with?), part of me (the mature, adult part of me) is inclined to yawn, down a hot cup of delicious coffee, and go on with my day teeming with productive labor. Another part of me (one more inclined to playfulness) says “Oh goodie! Yet another effort to battle this untamable dragon!” and likewise yawns and moves on to another fulfilling day of personal achievement. That is to say, I probably won’t be running out to buy Welty’s book any time soon. 

Edward Feser on Ayn Rand

A couple of months ago a reader of my blog wrote to me privately and asked me to comment on a January 2014 blog posting of one Edward Feser titled Does existence exist? In this entry I’m finally getting around to posting some reactions to it.

Feser headlines his blog, simply called Edward Feser, with several bits of praise, all of it I’m sure very true, such as “One of the best contemporary writers on philosophy” (National Review) and “Feser… has the rare and enviable gift of making philosophical argument compulsively readable” (Times Literary Supplement). It’s not clear where in these publications one can find such laudations. But given these accolades, one would suppose that his efforts to interact with Rand’s axiom of existence might unearth startling and profound truths missed by the average armchair philosopher.

Beyond this article, I’ve never read anything of Feser’s (not that I remember anyhow), so without studying more of his work (it will have to get in line), I will take his profile for its word when it says that he “write[s]… from a traditional Roman Catholic perspective.”

Existence and Perception

Fundamental principles are the most critical part of philosophy to get right since all inferences, deductions and applications of its principles depend on their truth, their defensibility, and their suitability as fundamentals. Unfortunately it is philosophy’s fundamentals that are often the most misunderstood or even the least developed, either because they have not been securely identified, their truth is taken for granted and therefore deemed unworthy of deeper attention, or they have been disfigured through filters foreign to that philosophy.

I suspect that one reason why Objectivism’s fundamentals are so frequently and persistently misconstrued, is the very fact that Objectivism actually has clearly stated fundamentals, affirmed in terms of conceptually irreducible primaries, while other philosophies typically have at best vague handling of fundamentals and essentially zero regard for conceptual irreducibility. For example, consider the question: What is the fundamental starting point of post-modernism? Or Dialectical Materialism? Or Existentialism? Or Hinduism? Or Christianity? Or Scientology? Etc. Are they truly fundamental, or do they take certain unstated premises for granted? Do their stated foundations consist in identifying general facts that are directly available to any thinker, or do they rest in authoritarian pronouncements, secret canons, or elements of stories passed down by prior generations? 

Incinerating Presuppositionalism: Year Thirteen

Again we now come to another anniversary of this blog’s inception, marking a full 13 years since its inaugural post in March 2005. While I’d think by now I’d have become accustomed to the increasing rapidity with which the days, months, years and hours of my life pass, I’m still amazed at where all my time goes. For time is life, and life is all.

Does Following the Evidence Lead One Over a Cliff?

Over on Triablogue, apologist Steve Hays has posted a blog entitled Am I a presuppositionalist? In this entry, Hays runs through a number of topics pertaining to the distinctions between presuppositionalism and evidentialism, both schools of Christian apologetics. His post is a reply to a description of evidentialism given by fellow apologists Tim and Lydia McGrew.

There’s a lot to consider in Hays’ post, and I have been tempted to give it a more thorough treatment, but I decided to keep today’s post relatively short as I want only to interact with a statement Hays makes towards the end of his post, where he fits in his predictable jab against atheism.

Is the Christian God a "Necessary Being"?

Recently Steve Hays over at Triablogue posted a blog entry titled Who Made God?. This entry offers some instructive opportunities for engaging the kind of thinking many believers indulge in, so I have decided to comment on it.

Hays begins with the following provocative statement:

Some atheists think they can dismiss cosmological arguments by simply asking, "Who made God?"

Given the tone Hays uses here (“you’ll never get away with it, you meddling atheists!”), I get the impression that he believes the question “who made God?” is an inappropriate reaction to the cosmological argument. However, it seems to be a perfectly valid response to an argument which insists that everything was made by a “who” in the first place. If someone wants to validate his belief in invisible magic beings by asking “who made the universe?” why would it be wrong to suppose that, if a person, specifically a consciousness, must have created the universe and everything in it, a person, specifically a consciousness, must have created the person who created the universe?

"What would convince you?"

Often Christians seeking to defend their religious views will ask non-believers what they would accept as convincing evidence that their god-beliefs are true. This is a common baiting tactic deployed in an effort to expose some vulnerability, either personal or philosophical, or to corner them into making some damning concession.

For example, in their radio discussion, Greg Bahnsen asked George H. Smith, author of Atheism: The Case Against God, what he would consider convincing evidence that the Christian god is real. In response to this question, Smith quipped something to the effect that a “giant hand” reaching down from the sky and grabbing him by the scruff of the neck would probably get his attention. Smith states, “that would get me thinking.” (Find the audio recording here; a transcript is available here.)

“Where did morality come from?”

I often find theistic apologists asking this question to non-theists. While some individuals may be genuinely interested in finding an answer to this question, apologists tend to pose it in an effort to stump people who do not hold that morality is sourced in a supernatural consciousness which issues commands and demands obedience. Sadly, this “Gotcha!” tactic is all too often successful as a sparring device, as the kinds of responses many non-believers give to this question often leave the unmistakable impression that either they had not considered the question before, or that they had considered it but never came to any satisfying answers.

Of course, theists gravitate to questions of this sort because in the final analysis, their theistic worldview depends on having no answers. What this means is that believers are hoping for responses that essentially reduce to “Gee, I donno!” revealing a gap of knowledge in which the believer’s inflatable god can be made to fit quite comfortably. As such, the purpose of this question is not to probe an important philosophical area of inquiry, but to corner thinkers into surrendering their minds to a primitive belief system.

Do Atheists Face a Dilemma Inherent in Atheism?

Steve Hays of Triablogue has yet again come out with another hit piece to malign “atheists” generally. He must really resent people who don’t believe in the god he has set up in his fantasies. Equally fantastic seems to be the paradigm case he paints of the average atheist, plagued by scandalous internal deficiencies and haunted by inescapable quandaries. If Hays’ dark characterizations of atheism and atheists were so true, one wonders why anyone would ever be an atheist!

Christian Hope

There’s nothing like the hope offered by Christianity:

Christian Numerologist Says World Will End On Sept. 23

There’s a lot there to look forward to when you’re a believer.

I’m reminded of Richard Noone’s predictions for May 5, 2000 in his book 5/5/2000: Ice.

I know what you’re thinking: that didn’t pan out quite as predicted. But don’t worry, I understand that there’s a revised edition.

Oh, wait, that dates from before the failed predicted date.

But I’m sure David Meade’s nailed it this time! Planet X is here with a vengeance, and it’s going to X us all out of existence.

So, nice knowin’ y’all! It’s been great. Have a cold one and enjoy your precious last moments.

by Dawson Bethrick

D'oh!

Christian apologist: I don’t understand why atheists make such a big deal about God when they say God doesn’t exist. Why make a big deal about something that doesn’t exist?

Me: I don’t understand why Christian apologists make such a big deal about neutrality when they say neutrality doesn’t exist. Why make a big deal about something that doesn’t exist?

by Dawson Bethrick

Do Gardens Imply the Existence of Invisible Magic Beings?

Christian apologist James Anderson has posted another fun little blog entry, this one titled On Fairies and Gardeners, over on his site Proginosko. In this entry Anderson objects to overt comparisons of the Christian god to fairies while implicitly comparing man’s cognitive faculties to a garden implying the existence of a gardener. Anderson opens his blog with the following announcement:

I’ve been revisiting Richard Dawkins’ best-seller The God Delusion in preparation for an apologetics class I’ll be teaching next week.

Anderson is writing this in July 2017. And yet, back in April 2009, more than eight years ago if I have my math right, Anderson announced his conclusion (referring specifically to The God Delusion, mind you) that “Dawkins’ case against theism is philosophically inept” (see here). With such a condemning assessment, I’m wondering if Anderson has changed his mind, or whether he prefers to spend his time sparring with low-hanging fruit before a captive audience in his classroom. Consider the impressionable young minds who have chosen to take on the burden of a heavy student debt at so early a time in life as to sit through such a course. Indeed, just what kind of living does one set out to achieve with an education in “apologetics”? Perhaps if one confuses a career with a living, it could be said that Anderson may be doing fairly well as a vested member of the professoriate.

Andy Bannister on Atheism

I’ve always been amazed, sometimes terrifyingly so, at how routinely, how matter-of-factly, how unquestioningly, persons who are otherwise demonstrably intelligent will gleefully repeat and deliberately spread misinformation. And yes, I’m sure I have many detractors who think similarly of me – though they may not grant that I’m at all intelligent! It’s as though societal norms were inherently stacked against facts, reason and evidence in favor of unexamined assumptions, false narratives and elaborate pretenses, all shielded from scrutiny in a way that would put a mother bear protecting her cubs to shame. What is this apparent gravitational pull that empowers deceit and dupery to draw adult minds like fresh droppings attract flies?

I’m sure readers here can think of dozens of examples of this frightening phenomenon right off the top of their heads, but the case in point I have in mind today comes from a short video I recently saw on YouTube. The video is titled Is atheism a belief? and I found the link to it on this entry of the same name posted by Steve Hays over on Triablogue.

Now by posting a link to the video, I can only suppose that Hays approves of its content, for he offers no criticisms or disclaimers in linking to it. And although it’s not surprising to find Christian apologetics blogs spreading propaganda, I’d like to think that Hays would have at least some regard for consistency given his own expressed understanding of what atheism is when he wrote "technically, atheism is just a statement of what an atheist doesn't believe rather than what he does believe" (see the comments section of this blog). (I went back and forth about this with one apologist late last year – see here for some of the juicier tidbits from that exchange as well as for a link to the full discussion.)

Anderson on the Lowder-Turek Debate

James Anderson recently published his review of the Lowder-Turek Debate

Over the past several years I haven’t been watching a lot of these debates – maybe two or three a year, if that. I did watch the debate between Sye Ten Bruggencate and Matt Dillahunty earlier this year, and I did in fact draft up some thoughts on it that I wanted to share on my blog. My notes are still sitting on my hard drive waiting for me to revisit them. Maybe later I’ll get back to them.

Then I saw Anderson’s dust-up on the Lowder-Turek Debate. After reading Anderson’s review, I thought I’d like to watch the debate. At two hours and twenty-some minutes, that takes a chunk out of my day, so an investment like that better be worthwhile. So I watched it.

Sye's Fixation with "Insane" People

I’ve been asked to comment on a common tactic used by Sye Ten Bruggencate and those who copy his apologetic strategies. (See the comments section here for the original request.) The tactic is an interrogative maneuver by which the apologist seeks to commandeer the conversation and steer it in a direction intended to lead to a ‘gotcha’ moment, its goal being to trip up the non-Christian rather than to actually validate the position which the apologist should be defending.

The tactic consists of the following formula:

Sye: Do you agree that there are insane people whose senses and reasoning are not valid?

Sye's oppoenent: Yes  

Sye: Then how do you know you're not one of those people?

The obvious goal of this tactic is to trap the opponent in a death spiral of his own making. But the success of this tactic clearly depends on accepting the premises embedded in the leading question, as the opponent’s answer demonstrates.

Incinerating Presuppositionalism: Year Twelve

We come now to that time of every year in which I honor the blog entries of the past year with a post listing each one out, beginning with last year’s anniversary posting.

Now, readers of my blog (all two of them!) have probably noticed that my posting activity has been slowing down over the past couple of years.

There are several reasons for this.

More on Hearing Voices in His Head

In this post, I pick up from my previous entry and explore Anderson’s appraisal of the objections that he considers in response to apologetic appeals to “internal testimony of the Holy Spirit.”

Before doing so, it may not be necessary to point this out, but I will in case it slips anyone’s mind, namely that appeals to “internal testimony of the Holy Spirit” as Christianity informs this notion logically assume the existence of the Christian god. So if this assumption is disputed, then appeals to the “internal testimony of the Holy Spirit” are premature at best. At any rate, it is viciously circular to appeal to “the internal testimony of the Holy Spirit” in an attempt to validate the claim that a god exists in the first place, for such an appeal assumes what’s needed to be validated in the first place. And as I have pointed out numerous times in the past, we have no alternative but to imagine any god one claims to believe in.

Even when it comes to apologetic arguments, we have no alternative but to imagine the god whose existence those arguments are intended to prove when we come to their conclusions.

For example, consider the following argument:

Premise 1: If the universe was created, then God must exist in order to have created it.  

Premise 2: The universe was created.  

Conclusion: Therefore, God must exist in order to have created it.

Here it should be clear that, even if we accept the premises that the universe was created and that a god must have created it, we have no alternative but to imagine said god when we arrive at this argument’s conclusion. The same problem afflicts all apologetic arguments, thus serving as a great equalizer of sorts in leveling all apologetic arguments to useless rubble.

So if apologists cannot overcome weaknesses such as this, then I submit that there’s no hope for any defensive artifice they may attempt to erect on behalf of their religious beliefs. This does not bode well for Anderson’s defense of the notion of enjoying “internal testimony of the Holy Spirit,” for while I can in fact imagine that Anderson’s god exists and that he has in fact received revelatory transmissions from that god, I am nevertheless acutely aware of the facts that I am merely imagining these things and that I have no alternative to doing so if I am to contemplate his god-belief claims.

Hearing Voices in Your Head

Recently Christian apologist James Anderson published an article titled How Do You Know That the Bible Is God’s Word? in the Christian Research Journal. In it he defends a magical form of knowing known among Reformed Christians as “the internal testimony of the Holy Spirit.” This notion is essentially a safely lever which apologists can pull when their apologetic defenses are shown to be the fault-ridden vehicles they are, so it’s not unsurprising to find Anderson producing a defense of this notion, since it stands as a refuge in which apologists will inevitably need to seek shelter.

In setting up his case, Anderson makes reference to John 10:27, which inserts the words “My sheep hear my voice” in Jesus’ mouth. The idea here is that, if someone doesn’t believe (presumably on first hearing), then that person is to be dismissed as not numbering among “the Lord’s sheep.” Of course, none of this constitutes an argument; rather, such claims are asserted in place of an argument, much like a slogan or platitude, and has no more substance than “Four out of five dentists surveyed…”

Theism and Thumb-sucking

Steve Hays of Triablogue is fond of trying to turn secular criticisms of religion back on themselves. In the case of poorly considered criticisms, this can certainly be effective against the criticisms in question, or some questionable premise upon which they may rest. Of course, to suppose further that this somehow implies that any particular secular worldview is therefore invalid or untrue, or that religion is beyond criticism, is simply wishful thinking masquerading as a lofty conclusion. It is also amusing when such efforts backfire (e.g., see here).

In an entry posted in late November this year titled Outgrowing God, Hays tackles the view that theistic beliefs are a childish indulgence and therefore should be abandoned as one matures along with other childish occupations, such as bed-wetting, thumb-sucking, sulking when one does not get his way, pretending that Middle Earth really exists, etc.

Here we go again...

I swear, if I had a dime for every time a thinker came along and tried to disprove the primacy of existence, I’d well be on my way to a very rich man ‘bout now!

Seriously, I should start charging a fee! The most recent effort that I’ve seen comes from none other than Francois Tremblay, himself a valiant blogger on a wide variety of philosophical matters (including anti-theism). Earlier this month, while I was out traveling on business, Francois left a comment on my blog Normativity and the Primacy of Existence in which he stated:

I've written a refutation of Bahnsen Burner's position on this issue, which you might find interesting. https://francoistremblay.wordpress.com/2015/05/05/is-existence-really-primary-in-the-way-objectivism-states/

Now, I haven’t been a regular reader of Francois’ writings since back in the days of Goosing the Antithesis, a blog which Francois shared with Zachary Moore and Aaron Kinney, and whose last post dates back to January of 2009. So, with probably a couple exceptions here and there, I have not kept up on the direction that Francois’ thinking has traveled in the now going on eight years since. So on any given Sunday, I wouldn’t be able to say what Francois thinks about anything.

So after settling back into my typically chaotic routine after visiting some clients in faraway places, I thumbed through my inbox and saw Francois’ comment. Never one to be surprised by Francois’ offerings (not because they’re not surprising, but because, in somewhat Pavlovian manner, I’ve learned not to allow myself to be surprised by them), I thought to myself “here we go again…” as I warmed up for another binge of rapid-fire face-palming (if you thought I was doing something else to wear out my palm, you were wrong).

Exchange with a Presuppositionalist

Over the past few weeks I’ve been engaged in an exchange with a presuppositionalist apologist over on the comments section of one his blog’s entries which dates from several years ago. He posts under the moniker ANNOYED PINOY (abbreviated as “AP” hereafter) and is a frequent visitor at Triablogue. The blog of his where we’ve been dialoguing (he’s apparently got several blogs) is called Miscellaneous Lane, and the specific entry where we have been dialoguing is: Definitions of Atheism (posted 4 Dec. 2013). I thought readers of this blog may find the exchange interesting, so I wanted to post a link to it.

Below are a few of the more notable highlights from our exchange.

Does One Need Evidence to Be an Atheist?

“[A]theism is just a statement of what an atheist doesn't believe rather than what he does believe” – Steve Hays

Over on Triablogue, Steve Hays posted an entry provocatively titled There’s no evidence for atheism. In it, he argues that atheists are essentially at a loss when it comes to producing a positive case for atheism, that the most they can do is raise objections to theism. One wonders if he has ever read George H. Smith’s book Atheism: The Case Against God. Of course, that raises the question of what constitutes a positive argument for a position. Then again, we should also not overlook the obvious fact that atheism is not a position to begin with; it is essentially a negation, a negation of theism. Sort of like a-Moonism: here “a-Moonist” would simply refer to someone who does not subscribe to the teachings of Sun Myung Moon. This does nothing to indicate which views to which an a-Moonist does subscribe. In fact, I’d wager that Steve Hays would consider himself an a-Moonist (in spite of Moonism’s Christian roots), just as I do given that I do not subscribe to the teachings of Sun Myung Moon.

So the question boils down to: Does one need a positive argument to support a negation of a belief system? Does one need evidence if he does not subscribe to a belief system? Do I need evidence to be an a-Moonist? If so, why?

Normativity and the Primacy of Existence

Ever-valiant defender of the faith James Anderson has posted a blog entry titled Atheism, Amoralism, and Arationalism. It’s more of the usual fare that we’ve all seen many times before, the same tired claim that atheism as such is philosophically self-destructive because of some imagined consequence it supposedly has for the basis of thought and virtue. Anderson just likes to use a lot of big words in order to make his version appear more beefy.

There’s a lot of material to chew on in Anderson’s piece, and I may interact more with his statements there in future installments on my own blog if I find myself so inclined. For the present entry, I will focus primarily on one of the several related issues Anderson raises, namely the idea of normativity.

Anderson produces a quote from Alvin Plantinga indicating that “normativity” – essentially a standard for “right and wrong” and “good and bad” – is incompatible with “metaphysical naturalism.” You see, metaphysical naturalism, says Plantinga, “has no room for normativity.” If this is true, that’s too bad for metaphysical naturalism.

But it’s certainly not the case in Objectivism. In fact, one could argue quite feasibly that normativity is implicit in every act of consciousness, even sensation and perception, given the primacy of existence. The primacy of existence is the proper orientation between consciousness and its objects, and below I will delve deeper into this. Ironically, in spite of Plantinga’s assertions, theism rejects the primacy of existence and consequently is incompatible with normativity.

Prayer Wishes and Paranoia

Earlier this month over on Triablogue, Steve Hays posted an entry titled What do you do when no one is watching you? in which he tackles what he calls “the problem of unanswered prayer” with respect to a parable concerning a careless servant. (As exhibits, Hays quotes Mark 11:24, in which a promise that prayers will be answered is thrust into Jesus’ mouth, and a parable found in Matthew 24:45-51 - let this be a warning to all you servants out there!)

"I'll pray for you"

It’s not unusual for defenders of the Christian worldview to close a conversation with non-believers with the words, “I’ll pray for you.” I’ve heard this many times, and I’ve also seen it written in correspondence many times. Quite often this final adieu comes out as a last gasp signaling, not so much a defeat as surrender or even a sign of intellectual resignation, as if the believer had come to a dead end in his thinking. It may be nothing more than code for, “I don’t know what else to say,” which would embody a kernel of honesty.

At the same time, the believer parting with these words from a conversation which has proven evangelistically futile, may just be trying to get under the non-believer’s skin in an effort to rankle his nerves and drive home the point that, as a non-believer, he doesn’t have recourse to supernatural power, while presumably the believer does.

Frame vs. Poythress on the Notion of ‘Chance’

As a matter of thoughtless routine, Christian apologists the internet over love to accuse non-believers of believing in “a chance universe.” Typically the drive-by apologists who repeat this charge don’t elaborate on the matter or explain what exactly they mean. But it’s clear they think this is in itself a most damning infraction inherent to “atheism” (as though atheism were a “worldview”).

But what do apologists mean by “chance” in such contexts? Well, I’ve not found any definitions for this radioactive term in any of my bibles. We could infer from the context of apologists’ own statements, but this leaves the burden of divining the meaning of what apologists intend to say too much on the shoulders of those who are trying to understand them. Can’t apologists make their own terms clear? Can’t they explain why the charge of “believing in a universe of chance” is really so dreadful?

To put it mildly, apologists give mixed signals on the matter.

The "Mistakes of Apostates"

Last fall over on Triablogue, Steve Hays posted yet another blog entry maligning the character of “apostates” – i.e., former adherents of the Christian worldview. I suggest that everyone read Hays’ blog entry before reading what I have to say in response to it. Even more, as an exercise in critical thinking, form your own response to what Hays has to say before reading what I have to say below. Then come and read what I say and let me know what I’ve overlooked.

Incinerating Presuppositionalism: Year Eleven

The years are rolling by quickly, which means that the content on my blog continues to grow!

As is my “tradition” here at IP, each year on my blog’s birthday (the first entry being posted on March 26, 2005), I am posting the list of blog entries that I have published since the last anniversary of my blog, a year ago today. This entry will be placed in line with all the previous anniversary entries on the sidebar of my blog’s main landing page, for convenient reference.

Last year I reached the 400th blog entry, which may not seem like a huge number given the 10 years that those entries span. But keep in mind two points: one, I do not have a “staff” which performs admin duties on my behalf and adds filler posts here and there just for the heck of it – I’m all by my little lonesome here, jealously keeping all the fun to myself; two, the vast majority of my blog entries, as readers should already know, are fairly sizeable (recall all the complaints that my blog entries are “verbose” and “longwinded”) as I typically do more than just touch the surface of the matters that tackle.

"Don't you dare disbelieve!"

We have already seen many ways in which faith opposes reason. (cf. here.) Thus we can say with certainty that a culture which predominantly adheres to faith is a culture inherently opposed to reason. It is because the vast majority of cultures throughout human history have, to one degree or another, set faith as a guiding virtue, that a culture which adheres to reason has been such a rarity.

One of the Enlightenment’s most valuable gifts to the world, a gift which has been rejected by most of it, is the concept of the separation of church and state. The development of this concept is testimony to the brilliant wisdom of America’s founders, a wisdom that has been taken for granted, distorted beyond recognition and trampled through a long series of Terminator-style assaults on individual liberty.

Creationism, the Universe, and Imagination

Religious apologists have a very limited set of gimmicks to use in defense of their theistic confessions. When more philosophical strategies focusing on the nature of knowledge, the source of morality, and criticism of rival philosophical viewpoints reach their stress point, apologists predictably fall back to questions such as “Where did it all come from?” and “Why is there something instead of nothing?” Or, as GotQuestions.org puts it, “Why do we have something rather than nothing at all?”

Such questions haunt the religious mind as never-resolvable puzzles that can only be put to rest by positing a supernatural mind. Why is this?

I think the most illuminating answer to why such questions persist in the apologetic arsenal of most religious thinkers, is one which does not help their religious cause. And this has chiefly to do with the role that the imagination plays in the very conceiving of such questions.

G.A. Wells’ “Guidelines for Hostile Writing”

It has often been observed that it’s the pioneers who take the arrows. As independent thinkers throughout history have bravely ventured into uncharted territory, they naturally put themselves in harm’s way. This is no less true of those who challenge sacred traditions than it was of those who explored the rugged lands west of the Mississippi.

One thinker who has found himself in the sights of a frothingly hostile community since the 1971 publication of his book The Jesus of the Early Christians, is G.A. Wells. Wells is infamous not only for his tireless defense of theses exploring Christianity’s origins, but also for his sweeping familiarity with the history of critical theology.

As such, Wells is well acquainted with the usual tactics employed by apologists committing defending the traditions of the Christian establishment and to treating those who dare to question Christianity’s claim as sworn enemies. In the view of those who are confessionally invested in Christian dogma, Wells is an unpardonable trespasser worthy of nothing but the fiercest condemnation.

Ten Ways Faith Opposes Reason

Thinkers since the Renaissance have rightly sensed the destructive conflict faith poses to man’s intellect, his freedom, and his advancement. There are a number of fundamental reasons for this, and I think it’s important to identify them in terms of reason's incompatibility with faith.

Faith (also mysticism) is essentially commitment to the imaginary without acknowledging the imaginary as unreal. As such, faith is a fundamental distinguishing feature of the religious view of the world, a view which makes the world in which we actually live take a backseat to an alleged realm that is accessible only by means of imagination.

In spite of faith’s elevating of imagination over facts, apologists for religious worldviews today, even in the West which enjoys historically unprecedented post-Enlightenment progress, still insist that their faith is compatible with reason. I can only suppose either that they simply do not understand the conflict between reason and faith, or that they want to downplay it in order to exonerate their own worldview’s complicity, witting or not, with trends that are working to erode that progress.

William Lane Craig Versus Objective Morality

I know, not this guy again, right? William Lane Craig v. objective morality? I mean, can it get any more mismatched than this?

It’s true. Craig has already been exposed numerous times (here on IP and elsewhere) as essentially a whore for religious apologetics. He’ll pretty much say anything for apologetic expedience.

A reader recently contacted me and asked me to give my $0.02 on a video snippet featuring Craig responding to a question about Objectivist morality. This short video can be found here. Apparently internet apologists, including even presuppositionalists (who otherwise disparage Craig’s so-called “classical” apologetic approach – see for example Five Views on Apologetics) are apparently impressed with Craig’s effete analysis of the Objectivist ethics.

The Moral Virtues of Objectivism

In her novel Atlas Shrugged, Ayn Rand gives one of her main characters a lengthy speech in which she lays out the general features of her philosophical system – finally a philosophy based on reason.

In developing her philosophical approach to morality, she identifies seven primary virtues. They are: rationality, independence, integrity, honesty, justice, productiveness, and pride.

W.L. Craig, the Resurrection, and the Complaint of Presuppositional Bias

Apologists often presume that they’re scoring significant debating points when in fact they’re only succeeding at multiplying their own burdens. A clear case of this can be found in the common complaint that non-believers approach the topic of Jesus’ resurrection and other miracle stories with an “anti-supernatural bias.” This bias, they allege, is philosophically unwarranted and thus marks non-believers as operating from personal preferences, protecting emotional safe zones, and unfairly ruling out the possibility of the resurrection and/or other miracle claims before they get off the ground.

In this video segment featuring Christian apologist William Lane Craig, the following question is asked:

What role do one’s philosophical assumptions play in doing historical research, particularly related to the resurrection of Jesus?

Before getting to Craig’s answer to this question, consider the following alternative scenarios.

Scenario 1: the investigator approaches historical research on the basis of the recognitions that (a) existence exists independent of conscious activity; (b) a thing which exists is itself and acts according to its nature; (c) knowledge is something we must discover by gathering facts which we find in the world when we look outward and validate by an objective method; (d) reason is man’s only means of knowledge, standard of judgment and guide to action; (e) wishing doesn’t make it so; (f) logic is the conceptual process of non-contradictory identification; (g) truth is the non-contradictory, objective identification of fact; (h) science is the systematic application of reason to some specific area of study (including not only natural phenomena, but also moral values and human history), etc.  

Scenario 2: the investigator approaches historical research on the basis of the assumptions that: (i) existence is a product of conscious activity; (j) things are whatever a ruling consciousness wants them to be and act in conformity with a ruling consciousness’ will; (k) knowledge is something we “receive” by assimilating dogmatic affirmations which we acquire by looking inward; (l) dreaming – cf. Mt. 1:20; 2:12-13, 19, etc. – and “visions” – cf. Acts. 9:10-12; 10:3-19; 11:5; 12:9; 16:9-10; 18:9; Rev. 9:17, etc. – are “valid” sources of “knowledge”; (m) wishing in fact does make it so; (n) logic is the “reflection” of a being which is said to be supernatural and infinite; (o) contradictory notions are only “apparently contradictory” to man because of his “finitude”; that “truth” is whatever the ruling consciousness wills; (p) man’s cognitive faculties have been corrupted by “the noetic effects of sin”; (q) reason (which the venomously anti-Semitic Martin Luther called “the devil’s greatest whore”) has the power to “deceive” (see for example here); (r) foreskins are more important than an understanding of conceptual integration; (s) advances in science typically represent a threat to religious adherence and therefore must be resisted, etc.

Just mull on these two alternatives and consider which approach is better equipped to accurately assess the relevant facts.

Not sure yet?

Is the Resurrection Story “too improbable” to Believe?

I thought it would be instructive to interact with this recent caricature piece by Steve Hays: Even if it happened, I refuse to believe it!. There Hays writes:

Unbelievers typically say they reject the Resurrection because it's too improbable.

I guess I’m atypical then. I reject “the Resurrection” claim as well as all mystical claims because I don’t think they’re true. This is not a matter of probability. My view is not that there’s 0.000001% chance that “the Resurrection” may have happened. My view is that Christianity’s mystical claims are 100% untrue. The believer doesn’t have to like this if he doesn’t want to, but there’s no “probably” about it here.

Walking on Water vs. Reality

A famous passage in the gospel of Matthew goes as follows:

And straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away. And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone. But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary. And in the fourth watch of the night Jesus went unto them, walking on the sea. And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear. But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid. And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water. And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus. But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me. And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt? And when they were come into the ship, the wind ceased. Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God. (Matthew 14:22-33)

A number of issues could be raised in response to this passage.

Fishing with a Chick Tract

So there I was this last Friday afternoon, minding my own business waiting for the Green Line on my way home from work. I had just moments before disembarked from a Blue Line train, and as is my normal habit, I immediately checked the telescreen to see when the next Green Line would come. The telescreen indicated that I had an 18-minute wait. Seriously? Eighteen minutes?

So, as the sun was still high enough in the sky to matter, I sought refuge in the shade of a bus idling nearby, its driver off to the loo or wolfing down a sandwich someplace.

I glanced around and saw a motley assortment of humanity gathered round, waiting for whatever line to take them wherever. The crowd on the platform at this moment was rather light, with a few folks here and there, some coming, some going, some standing around waiting like me.

“…it’s easy to imagine all the saved in heaven…”

It’s a particularly delicious treat when apologists unwittingly make damning concessions. Of course, this happens quite routinely, only it often has a subliminal effect since most non-Christians are as clueless about fundamentals as Christianity requires its adherents to be.

For example, when a Christian makes a statement like, “just because you don’t believe in the resurrection doesn’t mean it didn’t happen,” he along with most non-believing skeptics apparently don’t recognize how the believer is making use of a fundamental principle which directly conflicts with the metaphysical foundations of Christianity.

Or consider when apologists make the absurd claim that they begin with the assumption that the bible is true. For example, when Jason Petersen writes (details here):

I guess let me just explain my epistemology, if you don’t mind. I start with the revelation of Scripture. I view Scripture as sufficient.

Such statements are simply an admission that their beliefs cannot possibly be rational, since their very starting point constitutes a radical departure from reality. They only multiply this absurdity when they assume the truth of what they later come along and claim to be able to “prove.”

The Hideous Rigors of Christian Salvation Doubt

Apologists routinely present their religious faith as though they were as certain of its alleged truth as rock is hard. In fact, the bible even likens faith to rock. But even the biblical imagery is at odds with itself: faith as solid as a rock is a virtue, but a heart of stone signifies vice; and yet a heart of flesh is the mark of piety and righteousness, but at the same time the flesh is spiritually weak and sinful.

But going by the bravado which apologists present in their debate performances and the tone of unflinching certainty they never fail to project in their writings, one might never suspect that, in the private corners of their minds, they are in fact shivering frenetically in a chilly, endless winter of persisting doubt. The tough exterior of certitude and sureness might in fact be nothing more than a tenuously thin shell concealing a frightened hollowness that is all that is left behind once the Christian devotional program has done its task in getting the believer to reject himself, surrender his virtue, and eviscerate his own character.

The Tragedy that is Christian Morality

Over on Triablogue, blogger and long-time visitor to my blog Justin Hall challenged Steve Hays on his naïve, one-size-fits-all attempts to malign atheism and those who hold no god-beliefs – those dastardly evil people known as “atheists.” In his blog entry, Atheism has no brakes, Hays is apparently attempting to blame atheism for the tragic goings-on that have recently come to light concerning Planned Parenthood. Not surprisingly, he has a difficult time making any connection between the two.

Ironically, Hays laments the evil that goes on in the world while his own worldview teaches that “God controls whatsoever comes to pass” (Van Til, The Defense of the Faith, p. 160) and that “God has a morally sufficient reason for the evil which exists” (Bahnsen, Always Ready, p. 172). Given Hays’ worldview, the people at Planned Parenthood are nothing more than puppets doing the will of the Christian god as they fulfill its “divine plan.” Since, according to Christianity, everything that happens in the world, happens according to “God’s plan,” Planned Parenthood is just one more instance of planned evil.

It’s pretty hard to lay blame on atheism when you worship a god which has intended evil to proliferate the world from before the beginning of time, but then again, Christians are not known for the logical solvency of their worldview.

Believer's Remorse

I was doing some research last evening for a blog entry I’m working on, and in that research I found some choice quotes from Christian apologist Dustin Segers. Readers who have followed my blog for the past several years may remember some noteworthy interactions with Segers’ apologetic statements that I have posted here.

Here are some examples:

Contra Dusman

Has the Primacy of Existence Been Refuted?

A Reply to Dustin Segers’ Dismantled Blog Entry on Objectivism

Dustin Segers’ Failed Attempt to Refute the Primacy of Existence

and a series of six posts interacting directly with Segers’ questions for atheists:

Part I, Part II, Part IIIa, Part IIIb, Part IVa and Part IVb.

As I came upon Segers’ statements, I wanted to find those locations (URL references) on the internet where I had originally found them as I want to use some of them in developing some points that I have in some upcoming blog posts that I have currently in draft stage. I found that Segers’ own blog, Grace in the Triad, no longer exists – what you’ll find there now is discussion of kitchen cabinet hardware, not presuppositional apologetics like back in the good ol’ days. (Perhaps Segers took a suggestion I had made here.)

Also, I have not seen any activity from Segers on Triablogue – where in the past he would occasionally post in the past under the moniker “Dusman” – for several years now. (The last posting of Segers’ postings on T-blogue is one titled Life is a Vapor, from March 2012.)

However, I did stumble upon something relatively more recent.

Being Prepared for Encounters with Evangelists

Missionizing religionists are anxious to proselytize and win converts. They get frustrated when their harvests are meager, when their nets bring in no fish. Indeed, it seems generally that witnesses for Christ have grown disenchanted, for I don’t see them out on the street as regularly as I did, say, 20 or 25 years ago. Now they seem to be a real oddity, but that might be because I live in a city whose overall political leanings are expressly liberal. But that would make this a great place to send missionaries, or so it would seem: aren’t there still some of “God’s chosen” here who need to be reached?

At any rate, as Christians are instructed by I Peter 3:5 to be “always ready,” I too like to be ready, and I want my readers to be ready as well. So I’ve taken some time to create a small list of questions to help the conversation along in the off-chance that I bump into a “witness for Christ” out doing “the Lord’s work” of spreading the “good news” and seeking converts.

Before we get to those questions, however, it is important to review a few considerations about the evangelist’s task.

Changing Your Views

The topic of changing one’s views is constantly in play in discussions between religious believers and critics of religious beliefs. The question often arises: What would it take to make you believe? or What would it take to make you abandon your beliefs? Questions of this sort seem to have a baiting nature, but they can be rather thought-provoking as well. It is valuable to reflect on how our views have changed over the course of our lives, what they changed from and what they changed to, what prompted the change and what instigated the original belief to begin with.

In his blog entry Ten Questions Biblical Literalists Cannot Honestly Answer, Casper Rigsby asks:

8. Is there any amount of evidence that would change your views?

In a reaction titled 10 questions, Steve Hays responds:

i) It doesn't occur to Casper that we can't change our views in toto. Our view of the evidence is, itself a viewpoint.

It’s not clear how Hays can divine such a sweeping assessment of what Casper has or has not done from a simple question of this sort (perhaps this has occurred to him – his question is sufficiently open-ended to allow for this).

From the Horse's Mouth... Again!

Back in IP Year One, I posted an entry titled From the Horse’s Mouth: Apologists Shooting Themselves in the Foot. That entry contained a series of self-implicating statements which I had found in a variety of apologetic publications. For example, I included John Frame’s confession “we know without knowing how we know” (from here) and Phil Fernandes’ admission “I just believe that we are very good about lying to ourselves, and only accepting, uh, or interpreting the evidence the way we would like to” (from here; see also here).

Those are some pretty damning statements, and we should not fail to remind apologists about them.

But on occasion, I come across another one, so a new collection has gathered, and I’d like to have these kinds of things right at my fingertips. So I am assembling a second installment to the From the Horse’s Mouth collection.

Does Atheism truly "render good and evil nebulous"?

In this follow-up entry to my post Does Atheism Truly Lead to Nihilism? I examine a statement proffered by Steve Hays over on Triablogue which are intended to characterize atheism as such in the most degrading light possible. Hays’ statement comes from the comments section of his blog entry Quest for Nihilism.

In his comment, Hays writes:

atheism is a "bad joke" because it renders good and evil nebulous; values addressing such are the product of nothing more than social and emotive pressures; life has no intrinsic meaning or value.

While such assertions are quite commonly expressed by Christians, I’ve always found them to be quite at odds with the biblical worldview – as well as the implications of certain defenses of it, and for a variety of reasons. For one, I can find no definitions of either ‘good’ or ‘evil’ in any of my bibles. At no point do we find a verse that says “Good means….” and another that says “Evil means….” What could keep the concepts of evil more nebulous than simply failing to state their definitions in an explicit manner?

Sadly, in fact, there are additional ways in which the Christian worldview blurs the meaning of these crucial terms.

Does Atheism Truly Lead to Nihilism?

A popular assumption among theists in American culture today is that atheism and nihilism are somehow inherently joined at the hip. As Steve Hays of Triablogue puts it in a recent blog entry, “atheism entails moral and existential nihilism.”

According to this belief, if one is an atheist, then he is either an outright nihilist, or at best a nihilist in denial. Atheism is assumed by Christians to have so irresistible a gravitational pull to nihilism that escape is not possible. Given this, it is further reasoned, theism is to be preferred as though it prevailed by default, without the need to show that any of its tenets are objectively true. If you don’t want to be a nihilist, you’ll have to be a theist, and since every form of theism other than Christianity is supposedly invalid, Christianity is characterized as the only viable alternative to nihilism. These assumptions, as self-serving as they are for the apologetic program, are often re-asserted by believers to keep them alive and consequently provide a source of consolation for the converted. It’s one of the locks that evangelists put on the door to keep believers in the fold.

Natural Born Atheists

Over on Triablogue in a post titled ”We are all born atheists”, Steve Hays cites Peter Pike (remember him? He’s the guy who argued that imaginary things are “immaterial” – see here), who had on some blog posting of his (Hays does not give a link; feel free to look for yourselves) the “slogan” which affirms: “we are all born atheists.”

Apparently Hays is uncomfortable with this observation and raised a few objections against it. But it is what Hays does not do that should give us pause before going forward. While Hays is eager to undermine the observation that we are born atheist in some way, he demonstrates no concern for whether or not it is true that we are born atheist. For example, he nowhere challenges the claim that it is true, nor does he show that it is not true.

Incinerating Presuppositionalism: Year Ten

Yes, folks, my blog Incinerating Presuppositionalism is turning TEN YEARS OLD today! That’s right, ten years ago today I posted the first entry on this blog, and I’m pleased to report that it’s been going strong ever since.

Swashbuckling away at Christianity’s defenses, exposing their fallacies and untruths, bringing to light their gimmicks and refuting their arguments… all this has been a most delightful undertaking for me these past years. It has brought me a most unique pleasure that must be experienced firsthand in order to be fully understood, and enjoyed. It is a gift that I give to myself first and foremost.

The past year has been very busy for me, given a very demanding work schedule, but I have managed to be productive even on my beloved blog. Not only have I reached the tenth anniversary mark for my blog, but also my 400th blog entry. This may not seem like a lot for ten years, but bear in mind that my blog does not have a “staff” of writers churning out trite posts about where to buy the best scones or how the weather affected the turnout at last Tuesday’s game. Rather, it’s just me writing here, and as any reader knows my blog entries are often many pages long and full of ample doses of research. It really is a labor of love.

This is not to detract from those readers and visitors who post comments. Really, the comments are what make it really interesting here at IP, and there is a loyal core who have been at the forefront of the commenting activity. So to you all (you know who you are), I tip my hat in gratitude! I’m sorry every time you have to wait for me to get around to publishing your comments, but those who have been reading my blog for the past couple years know why I was reluctantly pressed to turning on the moderating procedure, something I still don’t really care for myself.

So what happened this past year? Well, quite a bit now that I look back on it all. Over the past year I’ve interacted with a few apologists for the first time, some presuppositionalist in their bent, others more traditional. And this year I did finally get around to examining arguments by William Lane Craig. Some readers have emailed me here and there over the years asking for my take on WLC’s arguments and debates. Hopefully I have satisfied such curiosity.

To my own surprise, this year saw fifty new blog entries. Here they are:

352. Incinerating Presuppositionalism: Year Nine - March 26, 2014

 

353. On the Claim to Have Experienced “the Supernatural” - April 13, 2014

354. A Reply to Dave McPhillips on Bahnsen’s Treatment of the Problem of Evil - April 21, 2014

355. Presuppositionalism, Circular Argument, and Oliphant’s Defense - April 28, 2014

356. Is the Concept of Evidence Itself Evidence that God Exists? - May 5, 2014

357. Fumbling at the First Down - May 6, 2014

358. How Bahnsen Gives Away the Farm in His Debate with Gordon Stein - May 10, 2014

359. Shining a Bright Light into Dave’s Dark Cave - May 17, 2014

360. Dawson’s Razor - June 1, 2014

361. Dave’s McPresuppositions, Part I - June 7, 2014

362. Dave’s McPresuppositions, Part II - June 9, 2014

363. Dave’s McPresuppositions, Part III - June 10, 2014

364. Dave’s McPresuppositions, Part VI - June 11, 2014

365. Dave’s McPresuppositions, Part V - June 12, 2014

366. A Response to Christian James - June 17, 2014

367. Does Religion Dull One’s Ability to Distinguish between Fact and Fantasy? - July 28, 2014

368. STB: Four Years and Counting - August 27, 2014

369. What Alternative Do “Apostates” Have after Leaving Christianity? - September 13, 2014

370. Deriving “Ought” from Dirt - October 4, 2014

371. ”Atheism Can’t Ground Objective Morality”? - October 9, 2014

372. Petersen’s Failed Attempts to Refute Leonard Peikoff: Preamble - October 11, 2014

373. Petersen’s Failed Attempts to Refute Leonard Peikoff: Objection 1 - October 12, 2014

374. Petersen’s Failed Attempts to Refute Leonard Peikoff: Objection 2 - October 13, 2014

375. Petersen’s Failed Attempts to Refute Leonard Peikoff: Objection 3 - October 14, 2014

376. Petersen’s Failed Attempts to Refute Leonard Peikoff: Objection 4 and Conclusion - October 15, 2014

377. “Christian Epistemology”: The Blind Leading the Blind - October 16, 2014

378. Jason Petersen's Abysmal Ignorance of Concepts - October 17, 2014

379. Jason Petersen’s “Epistemology” -October 21 , 2014

380. Presuppositionalism, Atheism, and Confusion over the Primacy of Existence - October 23, 2014

381. The Primacy of Existence vs. the Prior Certainty of Consciousness - October 29, 2014

382. Jason Petersen on the Fallacy of Pure Self-Reference - November 1, 2014

383. Glossary of Terms - December 10, 2014

384. Jason Petersen on Objectivism and the Laws of Logic - December 25, 2014

385. Fringe Outliers or Pioneering Trailblazers? - January 3, 2015

386. Petersen vs. the Universe - January 10, 2015

387. Lennox’s 10, Part I - January 31, 2015

388. Lennox’s 10, Part II - February 12, 2015

389. Lennox’s 10, Part III - February 13, 2015

390. Lennox’s 10, Part IV - February 21, 2015

391. Lennox’s 10, Part V - February 28, 2015

392. Craig’s Eight Arguments for God, Part I: Introduction - March 8, 2015

393. Craig’s Eight Arguments for God, Part II: “God is the best explanation why anything at all exists” - March 9, 2015

394. Craig’s Eight Arguments for God, Part III: “God is the best explanation for the origin of the universe” - March 10, 2015

395. Craig’s Eight Arguments for God, Part IV: “God is the best explanation of the applicability of mathematics to the physical world” - March 11, 2015

396. Craig’s Eight Arguments for God, Part V: “God is the best explanation of the fine-tuning of the universe for intelligent life” - March 13, 2015

397. Craig’s Eight Arguments for God, Part VI: “God is the best explanation of intentional states of consciousness” - March 15, 2015

398. Craig’s Eight Arguments for God, Part VII: “God is the best explanation of objective moral values and duties” - March 17, 2015

399. Craig’s Eight Arguments for God, Part VIII: “The very possibility of God’s existence implies that God exists” - March 21, 2015

400. Craig’s Eight Arguments for God, Part IX: “God can be personally known and experienced” - March 22, 2015

401. The Ending of the Gospel of Mark - March 24, 2015

As for moving forward, I have a lot of new ideas and planned blog entries, but I am going through a transition as well. I moved to Thailand back in May of 2011, and my work here is now finished. Soon I will be relocating back to the United States to start my next chapter in life. And while this has been a great growing experience, I do not know how long it will take me to resettle my life and devote my energies to writing for my blog. Given the many demands on my time, I’m a slow worker. But keep your eyes peeled. Maybe I’ll surprise you!

In the meantime, keep pursuing your values and hone your reasoning skills.

by Dawson Bethrick

The Ending of the Gospel of Mark

The final chapter of the gospel of Mark, Mark 16, represents a sore spot for Christian apologetics. The more attention it gets, the more it starts to bleed and fester, like an abrasion on a fingertip that cannot heal because of regular wear and tear.

In every bible that I have seen (which is considerable, but far from universal), the final chapter of Mark has 20 verses. And yet, Christian apologists, when the topic presents itself (and it does), insist that verses 9 through 20 were interpolated by later scribes or copyists and therefore are not original to the gospel. The original gospel either ends at 16:8, or its original ending was lost (as some have argued).

What are the implications of either scenario? Let’s first consider the final 12 verses, the so-called “longer ending,” that are still found in today’s printed bibles.