The Language of God-7: The problem of theodicy

(This series of posts reviews in detail Francis Collins’s book The Language of God: A Scientist Presents Evidence for Belief, originally published in 2006. The page numbers cited are from the large print edition published in 2007.)

Any defense of god has to confront a tough question: Why would a benevolent and omnipotent god allow suffering? The Greek philosopher Epicurus (341-271 BCE) posed the essential and, to my mind, ultimate contradiction that believers in god face: How to explain the existence of evil.
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The Language of God-6: Existence and universal claims

(This series of posts reviews in detail Francis Collins’s book The Language of God: A Scientist Presents Evidence for Belief, originally published in 2006. The page numbers cited are from the large print edition published in 2007.)

Collins also takes the familiar tack of using negative arguments for god as a wedge to get his foot in the logical door and, after doing so, to make sweeping claims. This chain of ‘reasoning’ will be familiar to anyone who has ever discussed the existence of god with a believer and it goes like this:

  1. Start by identifying some features of the universe for which we do not currently have a good scientific explanation.
  2. Assert that we cannot prove that god was not the cause of those specific events.
  3. Assert that therefore it is possible that god could have been the cause.
  4. Assert that therefore it is possible to believe that god can exist.
  5. Assert that since god can exist and I feel that god exists, therefore god does exist.
  6. Assert that since god exists, he can do anything at all, so any and all miracles are possible.
  7. Grant miracle status only to those that I personally or my particular religious sect approve of.
  8. Hence only my particular religious belief in god is correct and everyone else’s is wrong.

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The Language of God-5: The nasty problem of miracles

(This series of posts reviews in detail Francis Collins’s book The Language of God: A Scientist Presents Evidence for Belief, originally published in 2006. The page numbers cited are from the large print edition published in 2007.)

As I said before, sophisticated religious believers like Francis Collins and John Lennox always start out by arguing for a God of the Ultimate Gaps. The insurmountable problem that they then face is that their emotional need to believe in a Personal God who communicates with them individually and can answer their prayers requires them to go well beyond the narrow role they initially assigned to a God of the Ultimate Gaps, and results in them getting tied up in all kinds of logical knots.

Because they have to find ways for god to act in the universe, they inevitably make additional assumptions to allow for that. Collins does this by expanding the powers of god, so that miracles violating natural laws are now possible, even though this contradicts his earlier claim that god is not in our universe and thus we should not expect to find tangible evidence of his presence in the universe.
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The Language of God-4: The contradictions start piling up

(This series of posts reviews in detail Francis Collins’s book The Language of God: A Scientist Presents Evidence for Belief, originally published in 2006. The page numbers cited are from the large print edition published in 2007.)

Thoughtful religious people have always faced the problem of explaining why there is no tangible evidence for god anywhere. They have sought to “explain” this by fiat, by simply asserting, as Collins does, that god exists ‘outside the universe’ (whatever that means) and therefore we will not find evidence for him within the universe.

It would seem, then, that Collins would support Stephen Jay Gould’s idea, suggested in his book Rocks of Ages (1999), that the two realms occupy ‘non-overlapping magisteria’, where all explanations for physical phenomena are reserved for science while leaving the moral and ethical realms for religion. Gould was expanding on an earlier (1984) formulation by the National Academy of Sciences that said that “[R]eligion and science are separate and mutually exclusive realms of human thought whose presentation in the same context leads to misunderstanding of both scientific theory and religious belief.”
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The Language of God-3: The God of the Ultimate Gaps again

(This series of posts reviews in detail Francis Collins’s book The Language of God: A Scientist Presents Evidence for Belief, originally published in 2006. The page numbers cited are from the large print edition published in 2007.)

The subtitle of Francis Collins’s book A Scientist Presents Evidence for Belief leads one to expect evidence, and scientific evidence at that, for the existence of god. But the book does not actually present any evidence. What it does is rework the same philosophical arguments that have been around for a long time, especially as reformulated by Oxford academic C. S. Lewis, another atheist who later converted to Christianity and whose writings (especially Mere Christianity) have been influential in Christian apologetics in general and for Collins in particular. It was Lewis’s writings that started Collins on his own journey from atheism to belief. (Lewis is also the author of The Chronicles of Narnia.)
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The Language of God-2: Theistic evolution aka ‘BioLogos’

(This series of posts reviews in detail Francis Collins’s book The Language of God: A Scientist Presents Evidence for Belief, originally published in 2006. The page numbers cited are from the large print edition published in 2007.)

As I said in the previous post, Francis Collins rejects both young Earth creationism and intelligent design creationism. Instead he says that he is an advocate of ‘theistic evolution’, or as he wants to rename it, BioLogos. He outlines the basic premises of this belief structure:
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The Language of God-1: Introducing Francis Collins, distinguished scientist and evangelical Christian

(This series of posts reviews in detail Francis Collins’s book The Language of God: A Scientist Presents Evidence for Belief, originally published in 2006. The page numbers cited are from the large print edition published in 2007.)

In this book Francis Collins tries to present arguments for the existence of god. Collins is an eminent scientist, the person who took over in 1992 from James Watson (co-discoverer in 1953 of the double-helix structure of DNA) as head of the Human Genome Project that in 2000 finished mapping out the complete sequence of 3.1 billion bases in human DNA. This was a monumental feat and Collins managed to shepherd this huge project to a successful conclusion.
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Am I spiritual?

Having thought and written about atheism and science and religion quite a bit, there are few questions that I encounter about these topics for which I do not have at least a partial answer ready to hand.

The one question that used to flummox me until quite recently was when people asked me whether I am spiritual.

This question usually arises after they discover that I am an atheist. I think it is driven by the common misperception that atheists are emotionless rationalists who cannot accept anything that is not accessible via the senses. People cannot seem to quite come to terms that a person who seems otherwise ‘normal’ does not believe in some sort of transcendent element in their lives.

This question about my spirituality used to baffle me because I was not sure what people meant by the word. I often refer to the ‘human spirit’ but when I do I am using it as an umbrella label that encompasses such things as hope, courage, will, and perseverance, the qualities that enable people to struggle against great odds to achieve some worthwhile goal. But it is clear that this is not what is meant by the word ‘spirit’ when people ask me if I am spiritual, since then everyone would be spiritual.

So now when people ask me if I am spiritual, I reply by asking what they mean by the word. This usually surprises them and leaves them initially at a loss because the word is used so freely that they clearly thought its meaning was self-evident, even if they had not given much thought to it and cannot easily articulate what they themselves mean by it. My question has elicited a wide range of responses, suggesting that the word spiritual has become almost individualized, with each person assigning their preferred meaning to it.

Some people use the word spirit as almost synonymous with the word soul, to represent some sort of non-material supernatural entity that exists as part of them but also independently of them. My answer to whether I am spiritual in this sense is no. I do not believe I have such a soul-like entity.

Other people use the word to signify belief in a non-sectarian god that gives them some sense of cosmic meaning and purpose. This belief in god is not accompanied by a religious doctrine or ritual or even a shared community of believers. Such people have their own definition of god, unfettered by any official dogma. It is not uncommon to find such people saying things like “I am not religious but I am spiritual.” I am not spiritual in that sense either. I find no reason to believe in the existence of any type of god or metaphysical entity.

But other people use the word spiritual to imply that life and the universe has some sort of meaning and purpose independent of what we assign to it. Such people do not talk of god but of some vague ‘life force’, some underlying organizing principle that gives our life some direction. I am not spiritual in that sense either. I believe that the universe has no external purpose and meaning. The universe just is. We have to give our lives meaning.

Some people use the word spiritual as a descriptor of certain kinds of attitudes and behavior. People who have a dreamy approach to life and like to speak in mystical terms of life’s great mysteries are often referred to as being spiritual people. Such people tend to resist scientific explanations of mind, consciousness, will, and the origins of life and the universe, preferring to think of these things as deep, insoluble mysteries, defying any attempt at further elucidation. I am not one of them. I think that all these things are all amenable to scientific investigation and that there is nothing intrinsic in the nature of these things that prevents us from learning about them, though the answers may be difficult to obtain.

Sometimes the word spiritual is used as a measure of whether one has an appreciation of the finer, non-material things in life, like art and music and poetry. Such things can arouse emotions and feelings that are perhaps ineffable. People who like to contemplate the metaphysical, who can watch a sunset and be so mesmerized by the beauty of the sight that they are speechless, are thought to be ‘spiritual’ and said to have a ‘soul’. Conversely those who look at the same sunset and the only thought it arouses is to remind them that “Hey, it’s time for dinner!” are believed to be crass, soul-less, and unspiritual.

Used in this sense, the words spiritual and soul are again merely umbrella labels, this time for a complex mix of emotions that are thought to be deep and profound. In that sense I think we all are spiritual and ‘have a soul’, varying in just the kinds of things we are spiritual about. For example, the sense of awe that I feel when I think about the vastness, beauty, and complexity of the universe, and of our ability to understand so much of it, is a spiritual experience of this kind. So everyone can probably answer ‘yes’ as to the question of whether they have this kind of spirituality.

It is clear that the word ‘spiritual’ is used with such widely varying meanings that it has ceased to be useful unless its meaning is narrowed down, which may explain why I used to have such a lot of trouble answering the question about my own spirituality.

POST SCRIPT: Calling a lie a lie

Jon Stewart refuses to let Scott McClennan get away with euphemisms about ‘the culture of Washington’ and pins him down on the fact that they all lied.

Meanwhile, Stephen Colbert accurately nails the media performance

Once again, we have to look for the comedy shows to get any worthwhile analysis.

The end of god-23: The false equivalence of science and religion

(For previous posts in this series, see here.)

In this final post in this series, I want to address the attempt to bring down science to the level of religion by arguing that science and religion are equivalent because there exist questions that neither can answer. This approach is illustrated by Lord Winston (emeritus professor of fertility studies, Imperial College London) in his debate with Daniel Dennett.

Winston does this by setting up a straw man version of science as that which consists of certain knowledge. He says: “Dennett seems to believe science is “the truth”. Like many of my brilliant scientific colleagues, he conveys the notion that science is about a kind of certainty.”

Winston then attacks that straw man, using the Biblical story of Job as a basis for specifying questions that he claims science cannot answer.

God asks Job where he was when He laid the foundations of the Earth? Do we understand where we come from, where we are going, or what lies beyond our planet?

The problem is that scientists now too frequently believe we have the answers to these questions, and hence the mysteries of life. But, oddly, the more we use science to explore nature, the more we find things we do not understand and cannot explain. In reality, both religion and science are expressions of man’s uncertainty. Perhaps the paradox is that certainty, whether it be in science or religion, is dangerous.

Winston’s idea, that scientists believe that scientific knowledge is synonymous with certain knowledge, is hopelessly outdated. It was something that originated with Aristotle when he tried to find a way to demarcate between science and non-science, but fell out of favor by the mid-to-late 19th century as a result of the repeated overthrow of long-held and widely believed scientific theories, such as the Ptolemaic geocentric solar system and the phlogiston theory of combustion. It is now generally accepted that all knowledge is fallible. In fact, it is only some religious believers who still cling to the idea that some knowledge is infallible, because they think that their religious texts are directly from god and hence cannot be wrong. To argue, as Winston does, that it is science which thinks of itself as infallible is to wrongly impute to science a claim that is made about religious beliefs.

Winston’s other argument, that there are questions (“where we come from, where we are going, or what lies beyond our planet”) that neither science nor religion can answer with certainty and hence that gives both equivalent status in terms of knowledge, is absurd. It ignores the fact that science has produced vast amounts of useful and reliable knowledge over the centuries and continues to do so, while religion has produced exactly zero. Secondly, even for those questions, it is only science that has given us any insight at all as to what answers to them might look like. Religion has only given us myths that have to be re-interpreted with each new major scientific discovery. Religious knowledge always lags behind science and keeps falling farther and farther back. How can anyone plausibly claim that the two knowledge structures are of equivalent value?

Religion and science are clearly not equivalent. Science is always searching for answers to questions and its knowledge evolves as old questions get answered and new questions emerge. I don’t know what future research in science will bring forth but I am pretty sure that the science of a hundred years from now will be quite different from the scientific knowledge we have now. Religion, on the other hand, is stuck in the past, still recycling the ideas of five hundred years ago.

Also, we can do perfectly well without religion. All the alleged benefits it provides can be provided by alternative secular sources. We cannot do without science because whatever its faults and deficiencies (and there are many), there is no other knowledge that can replace the benefits it provides.

One final point is about the use of reason and evidence. Religious people like to use evidence and reason when trying to defend their faith and challenge their critics, but turn around and argue that their own beliefs are based on faith and transcend evidence, logic, and reason and so those things should not be used against them.

Daniel Dennett in his book Darwin’s Dangerous Idea (1995, p. 154) says that if, in a debate with a religious believer, you assert that what he just said implies that god is a ham sandwich wrapped in tinfoil, your opponent will be indignant, saying it means no such thing and demanding that you supply reasons and evidence to justify your assertion. But if you ask religious believers to justify their assertion that god exists, they will invariably end up saying that the existence of god has to be accepted on faith, that this is a question that is outside the bounds of evidence and reason.

Because of this, Dennett says, arguing with religious people is like playing tennis with an opponent who lowers the net when he is playing the shot and raises it when you are. But religious believers shouldn’t continue to be allowed to have it both ways. They have managed to do so for centuries because of the idea that ‘respect for religion’ means not posing hard questions. If religious believers deny a role for reason and evidence in arguing for the existence of god, then anything goes and they are obliged to accept any nonsensical response. (This is the clever premise of the Church of the Flying Spaghetti Monster and its Pastafarian members who demand to be treated with the same respect as the older religious traditions.) Of course, such a discussion would be a waste of time for all concerned. That is why any worthwhile discussion must involve reason and evidence on all sides.

What I hope this series of posts has done is convince the reader that advances in knowledge in science and other fields over the last two centuries has made god obsolete and redundant. That is a good thing because if we are to have any hope for humankind to overcome its petty tribal differences, it is essential that religion and its associated superstitions be eliminated from the public sphere and religion be categorized along with astrology, alchemy, and witchcraft as beliefs that may have some interest as cultural and historical phenomena but which only the naïve and gullible accept as having any lasting value.

God is dead. Sooner or later, religious people will have to move past their current stage of denial of this fact and accept that reality.

POST SCRIPT: Lewis Black on the economic stimulus package</strong

The end of god-22: Playing with words

(For previous posts in this series, see here.)

In the previous post, I said that some scientists (like Einstein) used to use god as a metaphor even though they were not believers, and that this caused some confusion as to what they truly believed.

There are, of course, some scientists who really do believe in god and try to find ways to reconcile their beliefs. Biologist Francis Collins, recently retired head of the National Human Genome Research Institute and an evangelical Christian, has written a book The Language of God where he apparently argues that the structure of DNA reveals god at work. (I plan to read his book in the very near future and will report on what his argument is.) Biologist Kenneth Miller, a Catholic, wrote a book Finding Darwin’s God that argues against god’s involvement in the evolutionary process (he is an opponent of intelligent design creationism) but tries to use the uncertainty principle as a gateway for god to act in the world without violating the laws of science. John Polkinghorne, a physicist who later became an Anglican clergyman, argues in his book Quantum Physics and Theology: An Unexpected Kinship that both science and religion use similar truth-seeking strategies.
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