As I’ve been away from the blog for way too long, I thought it’d be a prime opportunity to get back in the swing of things with my tuppence on the last AE TV show, and the whole dustup with CARM’s Matt Slick over his use of TAG, the Transcendental Argument for God. I’m going to comment, not on the show — which, sue me, I still haven’t seen, but which sounds to me like it was a terrific episode, due to the response it’s gotten from viewers both pro and con; I judge the show’s merits by how passionately it engages our audience, and not how well the hosts did or didn’t do, as you always find yourself Monday-morning-quarterbacking the damn thing once it’s done — but the argument as Slick presents it on CARM’s site. He is known to boast that no atheist has ever been able to respond to it, which I find hard to believe, since its flaws are readily apparent.
I won’t make this as epic a post as my recent two-parter replying to questions from apologists like Habermas. And it isn’t going to be the ultimate in comprehensive refutations of TAG either; there’s a lot more that other writers have said than I even begin to touch on here. I’ll just cut to the chase: the argument essentially tries to establish that the universe operates logically, and that it could not do so if the Christian God had not set it up that way.
When discussing what he terms logical absolutes, Slick is largely correct. The three laws are accurate as far as I can determine, and he’s right when he says that truth cannot be self-contradictory and so on. If there were no minds in the universe to think about these things, a rock on a barren planet would still conform to the law of identity. It would be what it is, and not be what it isn’t. Slick’s sound on his premises more or less, but keep in mind that what he’s talking about here are logical absolutes — that is to say, unadorned, bald, ontological facts about reality — and not the formalized methods of logic as an intellectual discipline. This distinction is important, as Slick will begin sneakily conflating the two as he gets closer to his conclusion.
Where Slick starts wobbling is in 4C.
4. Logical Absolutes are transcendent
A. Logical Absolutes are not dependent on space.
- They do not stop being true dependent on location. If we traveled a million light years in a direction, logical absolutes are still true.
B. Logical Absolutes are not dependent on time.
- They do not stop being true dependent on time. If we traveled a billion in the future or past, logical absolutes are still true.
C. Logical Absolutes are not dependent on people. That is, they are not the product of human thinking.
- People’s minds are different. What one person considers to be absolute may not be what another considers to be absolute. People often contradict each other. Therefore, Logical Absolutes cannot be the product of human, contradictory minds.
- If Logical Absolutes were the product of human minds, then they would cease to exist if people ceased to exist which would mean they would be dependent on human minds. But this cannot be so per the previous point.
You may have notice how carefully a card has been palmed under C. Slick states that absolutes are not dependent on people. What he should have said here, as it would have been more strictly accurate, is not “people” but “minds.” For one thing, minds are what he’s talking about, after all, not spleens or toenails. And in points C1 and C2, he does clarify that he’s referring to minds. But why set things up by referring to human minds specifically? Because he wants to leave the backdoor open for a transcendent, supernatural mind, conveniently belonging to his God, as an explanation for logical absolutes.
Having palmed his card in 4C, Slick switches it in point 6. Watch carefully:
6. Logical Absolutes are conceptual by nature
Logic is a process of the mind. Logical absolutes provide the framework for logical thought processes. Therefore, Logical Absolutes are conceptual by nature.
- If they are conceptual by nature, they are not dependent upon the physical universe for their existence.
Did you catch that? Moments ago, Slick was telling us that logical absolutes cannot be the product of minds. Then here, he switches from talking about logical absolutes to logic-the-discipline, which very much is a “process of the mind”. Then in his very next sentences, he switches right back to absolutes again, declaring them “conceptual” (that is, the products of mind) right after telling us, more or less correctly, that flawed human minds cannot have anything to do with them. There’s the conflation of logical absolutes with logic-the-discipline.
Slick doesn’t want logical absolutes to be the product of flawed material human minds, but he wants them to be the product of someone’s mind, namely God’s. So he has to introduce a bit of legerdemain at the right moment in his proof to get himself to his God. Which brings us to point 7, in which Slick, having laid down a number of observations of logical absolutes in nature, proceeds to pull God out of his hat in the mother of all non sequiturs.
7. Thoughts reflect the mind
- A person’s thoughts reflect what he or she is.
- Absolutely perfect thoughts reflect an absolutely perfect mind.
- Since the Logical Absolutes are transcendent, absolute, are perfectly consistent, and are independent of the universe, then they reflect a transcendent, absolute, perfect, and independent mind.
- We call this transcendent, absolute, perfect, and independent mind, God.
Sorry, Matt, but absolutely nothing in the preceding six points has supported the conclusion you reach in your seventh. You could just as meaningfully have written, “We call this transcendent, absolute, perfect, and independent mind, Gus the Magic Cosmic Hippo.”
Let’s get down to a few details. First off, logical absolutes. Here is where Don Baker and Slick really tussled on the show, and I think shows how Slick’s conflation of concepts in logic have really muddied the waters here. Let’s just take one of the three absolutes: the law of identity.
What the law of identity describes is a condition of reality that exists, independent of mind or anything else. That anywhere in the universe, whether there is life and a mind to observe it or not, an existing thing will be what it is, and it won’t be what it isn’t.
But in determining that such absolutes are not contingent upon minds, and furthermore, that a mind is a flawed thing that can make incorrect judgments about things, Slick is at a loss to explain them. He does not wish to consider that a fact of nature may simply be a fact of nature. So he has to jump to the conclusion that a transcendent mind must have conceived of what the flawed human mind cannot. Then, Slick just decides to call that mind God, even though there is nothing in the entire preceding argument whatsoever to lead one to conclude, logically, that such a transcendent mind must necessarily be that of the Biblical God. Nothing. Zilch. Nada. After everything Slick has constructed in a largely impressive-sounding proof, he simply gives us an upmarket, designer-label variant of “God of the Gaps”.
There are other little nagging flaws you could nitpick to death, such as the faux-conclusion “Absolutely perfect thoughts reflect an absolutely perfect mind.” The natural response here is to ask Slick how he, with his imperfect and flawed human mind, can consider himself in any position to recognize an absolutely perfect thought when he encounters it. And remember, when this whole argument started, logical absolutes were not the product, nor could they be, of a mind at all. Until point 6, when logic-the-discipline and logical absolutes did a brief switcheroo that allowed Slick to shoehorn in his pe
rfect, transcendent mind. Then, the “absolutes” became “conceptual,” and thus contingent upon an “absolutely perfect mind.”
But there’s another problem.
For the “perfect, transcendent mind” Slick proposes to exist, it must conform as well to logical absolutes like the law of identity. If God exists, he must be God. Even if he were a God who could magically change his form into a fish or talking donkey or what have you, he would still, in those situations, be God. He wouldn’t be God and Not-God. He couldn’t be all-powerful and possess no powers whatsoever at the same time.
So for God to exist, he must exist in a logical framework. Thus logical absolutes cannot be contingent upon God. God must be contingent upon logical absolutes. QED.
Slick purports to address a number of objections, though he doesn’t really refute the objections he lists so much as ask questions about them. I’ll only deal with the first two.
Logical Absolutes are the result of natural existence
- In what sense are they the result of natural existence? How do conceptual absolutes form as a result of the existence of matter?
If you work from a primacy-of-existence metaphysics as I do, then you realize that a logical order is entailed by the nature of existence itself. Existence exists, which is not a statement that requires a proof, I shouldn’t think. And to exist is to exist as something, as George H. Smith pointed out in Atheism: The Case Against God. I suppose a person could propose the existence of something that took no form whatsoever (in fact, they’ve done so: it’s God). But then you’re stuck trying to offer proofs. And yet, what’s the difference between something that takes no form of any kind, and something that does not exist?
Also, notice again how slick Slick is with his language here. Once more, the logical absolutes that are not in any way a product of mind have become “conceptual” absolutes when Slick needs them to. Well, while the law of identity as it is put into words by logicians may be “conceptual,” the thing the law describes is an actual, not conceptual, absolute. And actual absolutes are inherent in nature. Unless my imperfect mind is totally misrepresenting nature to me, and I’m just a brain in a vat! Blub, blub.
Logical Absolutes simply exist.
- This is begging the question and does not provide an explanation for their existence. Simply saying they exist is not an answer.
But Matt, your whole argument here has been in aid of getting you to God, a being whom you assume simply to exist, and for whose existence, if you were asked, you would say did not require an explanation.
Since I consider existence to be a causal primary, I don’t think an explanation is needed for the existence of existence. But even though I’ll willingly admit I could be wrong, I think my position is at least more sound than yours, in that existence really does exist, obviously enough so that it shouldn’t require proof, as your God does. And as I’ve explained, your God would have to adhere to logical absolutes like the law of identity himself in order to exist. So I’m afraid you’re going to have to do better than TAG in future if you want to demonstrate God’s existence, let alone that the universe is contingent upon him.