Various creationists and ID proponents, myself included, have raved about the work of elite scholar and clinical psychologist Jordan B. Peterson who connected the rise of Christianity with concepts in evolutionary theory. His recent 2.5-hour interview was profound on many levels. I provide a link to the interview below.
Even though Peterson is an die-hard evolutionist, many ID proponents and creationists have said they were blessed to hear what he had to say. I know I was. Since I know VJ studied the topic of animal intelligence, I thought Peterson’s work might be of interest to him since Peterson ties the rise of Christianity to behavioral and neurological traits he sees deeply conserved in the mammalian kingdom.
In a recent comment, Vincent writes that
However, I would argue that if we believe in human freedom, then that freedom has to include the freedom to bind oneself to a particular vision of humans’ ultimate good – whether it be one that includes God as its core or one which excludes God as a hindrance to unfettered liberty.
I’m very interested in theories of freedom and this idea of atheism as somehow involving “unfettered liberty.”
I wanted to bring to your attention a lovely profile piece on Dan Dennett, “Daniel Dennett’s Science of the Soul“. It’s nice to see a philosopher as respected and well-known as Dennett come alive as a human being.
I’d also like to remind those of you interested in this sort of thing that Dennett has a new book out, From Bacteria to Bach And Back: The Evolution of Minds. The central project is to do what creationists are always saying can’t be done: use the explanatory resources of evolutionary theory to understand why we have the kinds of minds that we do. There are decent reviews here and here, as well as one by Thomas Nagel in New York Review of Books that I regard as deliberately misleading (“Is Consciousness an Illusion?“).
[Note: The profile and/or the Nagel review may be behind paywalls.]
Theoretical physicist Paul Davies wrote:
But what are these ultimate laws and where do they come from? Such questions are often dismissed as being pointless or even unscientific. As the cosmologist Sean Carroll has written, “There is a chain of explanations concerning things that happen in the universe, which ultimately reaches to the fundamental laws of nature and stops… at the end of the day the laws are what they are… And that’s okay. I’m happy to take the universe just as we find it.”
Assuming that Davies is correct, I find it odd that there is little interest for understanding the laws of nature. There are some interesting questions to be answered, such as: Where do the laws come from? How do they cause things to happen? Continue reading
Lately I’ve been reading Outline of Pyrrhonism by Sextus Empiricus. Sextus collects the arguments for Skepticism as practiced by ancient Greek and Roman philosophers. Since the notion of “skepticism” seems to play some small role here, I thought it would be fun to take a look at what Sextus means by it.
…given its implicit Aristotelianism, the computationalist approach provides Thomists and other Aristotelians and Scholastics with conceptual and terminological resources by which contemporary naturalists might be made to understand and see the power of Thomistic, Scholastic, and Aristotelian arguments in natural theology. It might help them to explain both how the conception of nature on which traditional Scholastic natural theology was built is no pre-modern relic but is still defensible today, and how radically it differs from the conception of Paley and “Intelligent Design” theorists, whose arguments naturalists understandably regard as weak.
…what Searle and the Aristotelian can agree on is that the computationalist conception of nature is far more metaphysically loaded than most of its defenders realize.
From Aristotle to John Searle and Back Again: Formal Causes, Teleology, and Computation in Nature
Information is the new Aristotelianism (and Dawkins is a hylomorphist)
The standard definition of knowledge, canonized in epistemology textbooks, is that knowledge is “justified true belief.”
I think that this is badly wrong, and to put it right, we should return to where this idea comes from: Plato’s argument (“argument”) in Meno. I suggest, based in part on Plato, that we should reject the JTB definition of knowledge in favor of knowledge as articulated insight.
There are numerous definitions of naturalism. Here is one definition with some additional observations from infidels.org:
As defined by philosopher Paul Draper, naturalism is “the hypothesis that the natural world is a closed system” in the sense that “nothing that is not a part of the natural world affects it.” More simply, it is the denial of the existence of supernatural causes. In rejecting the reality of supernatural events, forces, or entities, naturalism is the antithesis of supernaturalism.
Is there anything that everyone here can agree on?
There is a saying: ex nihil, nihil fit. Out of nothing, nothing [be]comes.
Is this one of those obvious truths that folks like to deny the existence of, or do folks here believe that from utter nothingness sprang forth the world and all that is in it?
There’s a lot of (mostly very obscure) talk about “the soul” here and elsewhere. (Is it supposed to be different from you, your “mind,” your “ego” etc.? Is it some combo of [some of] them, or what?) A friend recently passed along the following quote from psychologist James Hillman that I thought was nice–and maybe demystifying–at least a little bit. Continue reading