The God Impossible

Is the existence of God logically impossible? I used to be suspicious of arguments that attempted to prove that, because they were usually so lame, and easily rebutted (although some stick, depending on which “God” you are talking about: see my discussion of this in Sense and Goodness without God IV.2.4, pp. 275-77; and for some serious, but not always successful, attempts at building these kinds of arguments, see the anthology The Impossibility of God; some other examples are cataloged at the Secular Web; but a very interesting example, quite pertinent to today’s post, is Evan Fales’ Divine Intervention: Metaphysical and Epistemological Puzzles). Yesterday I blogged an ontological argument for the necessary existence of our universe without God (Ex Nihilo Onus Merdae Fit), and I had to stay on point there (it was long enough as is), but in developing that argument over the years I had already been thinking about one implication of it: if an infinite selection of all logically possible universes exists, then many of them will contain gods, if gods are logically possible. Today I cover that angle. [Read more…]

Ex Nihilo Onus Merdae Fit

A common argument against atheism is that the Big Bang proves everything had a beginning (it does not in fact prove that, but bear with me here), therefore there was once nothing, and ex nihilo nihil fit, “from nothing, comes nothing.” However, that latter premise is demonstrably false. And that spells death for theism and marvelous glory for atheism. And I don’t even mean in the Lawrence Krauss A Universe from Nothing sense, since he doesn’t actually mean “nothing” when he talks about nothing (a point I’ll get back to in a moment). No, I mean, even granting the theist’s premise that if there was no God, then there was once absolutely nothing, and therefore there cannot have been a universe, therefore the fact that we are here entails God exists, because our existence would be literally impossible otherwise. I am saying that even granting that premise, all those “therefores” don’t actually follow. They are complete non sequiturs. In fact, I am not just saying that; I’m even saying that the exact opposite is true, that when we grant that premise (the theist’s own premise!), then a whole shitload of stuff will necessarily exist. Huwah? Yeah. And not a pejorative load of shit. An actual shitload.

I’ve been asked to explain this so many times lately (going all the way back to Mike Licona in our second debate) that I’ve decided to blog it so I can just point people here (that’s kind of the reason for everything I write, really). [Read more…]

The Lame That Would Not Die!

What is The Lame? Unfortunately no one can be told what The Lame is. You have to see it for yourself. No, just kidding. It’s the claim that “Science Requires a Christian Worldview.” JT just blogged that, responding reasonably enough to a repeat of a standard Christian apologetic shibboleth (and, as he callously and shamelessly threatened therein, did indeed email me the link in question as if to annoy me, like the gangster cad that we all know he is; for shame). I realized I should probably collect a resource list of all I’ve written in refutation of it. This is that list.

First, I pretty much kick the legs out from under it with the extensive historical argument (since non-Christians invented science, and that centuries before Christianity even existed, obviously science does not require a Christian worldview) in “Christianity Was Not Responsible for Modern Science,” The Christian Delusion (2010), pp. 396-420. You really don’t have to read anything else on the subject, frankly.

Second, I refute one component of the philosophical case, the claim that the universe must have been designed to be understood or the human brain designed to understand it, in “Neither Life Nor the Universe Appear Intelligently Designed,” The End of Christianity (2011), pp. 279-304 (key pages: pp. 298-302). That’s a short but compact and effective refutation, with references.

Third, I take on the entire Argument from Reason (which is a kind of umbrella argument that includes the claim that science only makes sense if Christianity is true, by arguing that reason would not exist but for God) in an extensive philosophical critique of Victor Reppert’s Argument from Reason. But the most pertinent sections of that are my refutation of the original version of the “Science Needs Christianity” argument from (Surprise!) C.S. Lewis. Those are the sections on where the “Five Axioms of Science” came from, and preceding that, on why “Our Mind Is Reliable Enough for Inductive Logic to Work.” And following both, I refute the more general claim that “Only Theists Can Invent Science” (although I give an even clearer answer to that in the Christian Delusion chapter, item 1 above).

Fourth, I have refuted the claim that the mathematical nature of the universe entails it was intelligently designed, in my critiques of Steiner and Howell. But of those, my refutation of Steiner (Fundamental Flaws) is less fun to read than my refutation of Howell (Our Mathematical Universe), in which I refute Howell’s attempt to rehabilitate Steiner; and really, if you’ve read the latter, you don’t need so much to read the former (unless you are really geeking out on the ontology of scientific theories, which is totally cool if you are).

Now you can add to all that JT’s response, which covers a lot of the most common sense rebuttals. The only weakness of which is that he doesn’t give the best response to the claim that “the atheist worldview cannot account for the uniformity of nature on which to base the scientific process.” He rightly points out that an argument from ignorance is a fallacy, and that Christians don’t really believe in the uniformity of nature (remember those miracles they keep going on about?), and if anyone is going to suss this, it’s going to be actual cosmological scientists, not hack armchair theologians.

But there is one argument one can make that kind of dodges those otherwise obvious points: the evidence e is “the uniformity of nature,” and the explanation h “God made it that way” makes e highly probable whereas one might suppose ~h “a god did not make it that way” does not make e highly probable, therefore e is an argument for god. Not that this must be a conclusive argument; having evidence for something is not the same as that something being true. For example, you can have evidence for someone committing a crime that in fact they didn’t commit–like fingerprints on a murder weapon, which could have gotten there in other ways besides having used it to kill the vic. But still.

The real problem is that ~h is a stand-in for all other theories of the evidence. Because h and ~h together must include all logically possible explanations of the evidence. And since h is only one of them (“God did it”); then necessarily ~h contains all other explanations. Many of which do make e highly probable. We don’t have to pick one, either. We can say “I can think up ten different explanations, other than God, which all guarantee that e will obtain” (for ten such examples see below). And if those all have a higher prior probability than “God did it,” then God is no longer the better explanation. In fact, it then becomes one of the worst. Note that we don’t have to know or even claim that any of those explanations is true. It’s still the case that more probably one of them is true, than that h is true, regardless.

I outline several of these possible explanations in Sense and Goodness without God (especially in section III.3 on “The Nature and Origin of the Universe,” pp.  71-96, and most especially, pp. 86-88), and all of them are more plausible than “God did it,” which means, all have a higher prior probability, because all of them are based on established precedents or simpler assumptions (on this point in general see my End of Christianity chapter again, item 2 above, pp. 282-84). Accordingly, I’ll count this as my fifth listed resource.

So there you have it. A complete kit for battling The Lame.