During my research on consciousness I have come across more than a few of the so-called mysteries of evolution mainly uttered by Richard Dawkins who seems to have no problem at all that science has not been able to explain them in terms of evolutionary processes… (More of them in my upcoming posts).
What I’ve found really interesting was Dawkins’ public statements that Darwinian evolution and its main mechanism–natural selection–are non-random.
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.”
The resident professional ‘philosopher’ of TSZ recently wrote this:
“’memes!’ is a dumb explanation.”
Yes, I agree! (Although that person doesn’t seem to know the difference between ‘memes’ and ‘memetics.’ – e.g. I don’t mind ‘memes’ used for popular shared internet links, but that’s not ‘memetics.’)
Well, given the weekend’s significance for a billion+, let’s ‘crucify’ memetics then. Why is ‘memetics’ a dumb explanation? And there’s no need to hold back with merely ‘dumb’. If one is an ideological ‘naturalist’, isn’t one forced into something like ‘memetics’ because they share the same materialist, naturalist, agnostic/atheist worldview as (chuckling at his own supposed lack of self-identity!) Daniel Dennett? Isn’t the built-in materialism of ‘memetics’ what made it so attractive to certain people and for the same reason obviously not attractive or believable to most others?
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.
Background: A couple of days ago I interviewed one of the participants in the Royal Society’s recent ‘New Trends’ meeting (audios now available), who is obviously pro-EES ,as part of a nearly completed research project from the past couple of years.
My interviewee gave the (ahem) ‘brilliant’ answer of a stone when asked to speak about ‘things that don’t evolve’ (one of those interviewer places where it’s really hard to mask a delighted smile with neutrality!) after claiming not to understand the question: “What are the limits of evolution as a scientific theory?” (we had already been discussing its ‘possibilities’ and I explained earlier that I would ask both about the possibilities and the limits of evolutionary theories). Undergrad students around the world chuckle when they hear the Rock answer (as if geological evolution doesn’t exist in the minds of biologists)!
It’s just a ‘play of scales,’ after all, that slips us into the ‘evolution of everything,’ don’t forget 😉
By myself I have sworn, my mouth has uttered in all integrity a word that will not be revoked: Before me every knee will bow; by me every tongue will swear. They will say of me, ‘In the LORD alone are deliverance and strength.’ All who have raged against him will come to him and be put to shame. – Isaiah 45:23-24
The true light that gives light to everyone was coming into the world. – John 1:9
The next day John saw Jesus coming toward him and said, ‘Look, the Lamb of God, who takes away the sin of the world!’ – John 1:29
For God did not send his Son into the world to condemn the world, but to save the world through him. – John 3:17
A few times I’ve referred to my view about “the God question” as “radical agnosticism.” I thought it might be fun to work through what this means.
For the purposes of this discussion, by “God” I shall mean follow Hart’s definition of God as “the one infinite source of all that is: eternal, omniscient, omnipotent, omnipresent, uncreated, uncaused, perfectly transcendent of all things and for that very reason absolutely immanent to all things” (The Experience of God, p. 30).
Next, I shall stipulate that our assertions about the world fall into two classes: those that take a truth-value in all possible worlds and those that take a truth-value only in the actual world. This is a contemporary version of “Hume’s Fork”: there are “relations of ideas”, “truths of reason”, analytic a priori claims and then there are “matters of fact”, “truths of fact,” synthetic a posteriori claims. (There are some reasons to be skeptical of this neat distinction but I’ll leave that aside for now.)
Whether or not God exists would therefore seem to be either a “truth of fact” or a “truth of reason”. I shall therefore now argue that it cannotbe either.