At UD, I also questioned the suppose holiness of Billy Graham-who recently passed away-and the comparison of him to apostle Paul as well as Graham’s confidence that he was going to go to heaven to be with the Lord here.
It looks like that pushed some of the true Christians over the edge at UD and consequently I was challenged to admit as being a closet atheist or as Truth Will Set You Free called me a/mat (atheist/materialist)…
Dr. Michael Egnor is a well known neurosurgeon and an ID proponent who is affiliated with the Discovery Institute. He has been writing extensively on the theme of religion, such Thomistic dualism, the immortality of the soul, and recently on the prevalence/existence of evil. Here is a quote from his recent article entitled:
“Cosmic Fine-Tuning and the Problem of Evil”
“Theism predicts two things about evil: that it exists, and that we are not able to entirely comprehend it. Evil exists because the created universe is not God, but His creation, so it must of necessity fall short of God, who is perfectly Good. After all, if the universe were perfectly good, without evil, it would just be God. If the universe is God’s creation, then it must fall short of perfection, and it must contain evil, understood as the deprivation of good. So Goff is mistaken that theism predicts a perfect cosmos, free from evil. Theism posits a perfect God, and a creation necessarily short of perfection. Theism seems to have gotten this “prediction” quite right, because the cosmos is certainly short of perfection. Theism predicts evil in the world, precisely because God is Good and because the world is not God.” – Michael Egnor Continue reading →
In today’s post, I’m going to chop down two of Professor Feser’s proofs for God’s existence at the roots: namely, his first proof (in which Feser argues for the existence of a purely actual Being) and his second proof (in which he endeavors to show that an absolutely simple Being exists). Among Feser’s five proofs, his first proof has a special preeminence, as Feser uses it to deduce other attributes of the purely actual Being – its unity, immutability, eternity, immateriality, incorporeality, perfection, goodness, omnipotence and omniscience – which, taken together, warrant it being called “God.” Feser’s second, third, fourth and fifth proofs borrow from the arguments developed in Feser’s first proof, when deducing these same attributes, so if it turns out that the arguments Feser puts forward for these attributes rest on flawed assumptions (as I’ll show they do), then all five of Feser’s proofs of God will be flawed, in their conclusions at least.
Natural Selection is described as “the differential survival and reproduction of individuals due to differences in phenotype”. To this, some add “blind, mindless, and purposeless environmental process” that nonetheless is imagined turning random genetic mutations into superior new features enhancing descendants’ survivability (fitness). Accumulation of these features supposedly turns one lifeform into another over time. Natural Selection seeks to explain the appearance of design in nature without appealing to a designer. Continue reading →
Good news from the Barna Group, a Christian polling organization:
Atheism on the Rise
For Gen Z, “atheist” is no longer a dirty word: The percentage of teens who identify as such is double that of the general population (13% vs. 6% of all adults). The proportion that identifies as Christian likewise drops from generation to generation. Three out of four Boomers are Protestant or Catholic Christians (75%), while just three in five 13- to 18-year-olds say they are some kind of Christian (59%).
This was particularly interesting…
Teens, along with young adults, are more likely than older Americans to say the problem of evil and suffering is a deal breaker for them.
…as was this:
Nearly half of teens, on par with Millennials, say “I need factual evidence to support my beliefs” (46%)—which helps to explain their uneasiness with the relationship between science and the Bible. Significantly fewer teens and young adults (28% and 25%) than Gen X and Boomers (36% and 45%) see the two as complementary.
The primary thesis of our paper is that Fisher was wrong, in a fundamental way, in his belief that his theorem (“The Fundamental Theorem of Natural Selection”), implied the certainty of ongoing fitness increase. His claim was that mutations continually provide variance, and selection turns the variance into fitness increase. Central to his logic was that collectively; mutations have a net zero effect on fitness. While Fisher assumed mutations are collectively fitness-neutral, it is now known that the vast majority of mutations are deleterious. So mutations can potentially push fitness down – even in the presence of selection. Continue reading →
Over at Uncommon Descent, our friend Barry Arrington has a post, Bargaining With a Machine – which seems to be making a supernatural case for morality. I’d like to offer this as a counterpoint and would love to hear your thoughts on the subject. Happy Valentines all xxx.
Once again I make an attempt to open the question of created kinds, or baramins, or whatever you want to call them: groups within which there is common descent but between which there is not. This is an opportunity for the creationists who frequent TSZ to school me on the subject.
I ask one simple question to begin the discussion: how many different kinds of birds are there? (It should be obvious why I chose birds, but the choice was, from a scientific standpoint, arbitrary.) As a followup, how can you tell? If there are indeed separately created kinds, I would think the divisions would be obvious. Would you agree, and why or why not? In any case, I’m not asking for precision; an answer within an order of magnitude will do.
Here’s my answer: 1; all birds belong to the same kind. In fact they form an infinitesimal fraction of a kind, since all life on earth is related. We have discussed the evidence many times here: nested hierarchy, etc. There are no joints at which kinds can easily be carved. How about you?
In this post, I’ll be looking at chapter 6 of Dr. Edward Feser’s book, Five Proofs of the Existence of God, which deals with the nature of God, and I’ll be evaluating his arguments which purport to show that God is omnipotent, omniscient, good, capable of free choice and loving. I decided to begin by examining these “personal” attributes, because they’re the ones that really interest most people. Without these Divine attributes, any argument establishing that there exists an uncaused, fully actualized, necessary being, devoid of parts, whose essence is identical with its own act of existence could not be fairly called an argument for the existence of God, as such: it’s merely an argument for an Uncaused Cause.
My aim here is to evaluate Dr. Feser’s arguments in chapter 6, critically but fairly, in order to establish what they can tell us about God’s personal attributes, assuming that there exists an Uncaused Cause of the sort argued for by Feser in chapters 1 to 5 of his book. As we’ll see, Feser’s arguments for a personal Deity don’t prove much. All they establish is the following: (a) that everything depends on the Uncaused Cause, but not that it is capable of doing absolutely anything (or even anything which is consistent with its nature); (b) that universals exist in the Mind of the Uncaused Cause (a conclusion Feser argues for in chapter 3), but not that it actually knows any true propositions, let alone all true propositions; (c) that the Uncaused Cause is one-of-a-kind and free from defects, but not that it is benevolently disposed towards us; (d) that the Uncaused Cause is self-fulfilled and complete as a Being, but not that it is capable of free choice; and (e) that the Uncaused Cause brings about whatever is necessary for things to exist – whether it does so intentionally is another matter, however – but not that it cares about what happens to those things in the future, let alone that it cares about our future. After reviewing each section, I’ll discuss how Feser’s arguments could be strengthened, to make them more powerful. In addition, I’m going to throw in a bonus gift: I intend to show that Feser’s strong doctrine of the Purely Actual Actualizer (which he argues for in chapter 1) is false and untenable, before arguing that there is no need for classical theists to hold it: all they need to maintain is that God’s existence involves no actualization of potential (even if His activities do).
At Evolution News and other, Dr. Michael Egnor has been writing extensively on the subject of mind, thought, consciousness and soul: here, here, here , here , here and here. It seems that all his efforts have been concentrated on the critic of the materialistic views of the origins the mind, thoughts and consciousness. To make the long story short, Dr. Egnor is convinced that with the exception of one type of thoughts, where some thought patterns have been detected in human brain by MRI, EEG etc., other types of thoughts, such as abstract thoughts, can’t be explained in materialistic terms and therefore they are directly or indirectly a solid proof of the existence of an immaterial soul or the Thomistic Dualism dogma propagated Thomas Aquinas in the 13th century…
While there maybe a third explanation for this phenomenon, such as quantum consciousness/mind/thoughts, which I had already covered here , in this OP however, I would like to focus on another aspect of this issue:
Today, I’m going to start looking at chapter 5 of Dr. Edward Feser’s Five Proofs of the Existence of God. I thought I’d begin with Feser’s take on Divine foreknowledge and free will. To cut a long story short: Feser is a predestinationist who professes at the same time to believe that humans possess genuine free will. In order to reconcile these beliefs, he proposes an analogy which at first seems plausible, but which ultimately collapses because it completely ignores our personal relationship with our Creator. To make matters worse, Feser holds that God knows everything that happens in this world, non-propositionally. He proposes another analogy to explain how this might be, but at most, it merely explains how God might know creatures; it fails to explain how He knows what they get up to. I conclude that not only is Feser’s account of God’s foreknowledge incoherent, but his account of how God knows any fact whatsoever about the world is also unintelligible.
This will be a much shorter post than my last one, so there’s no need to crack open a beer (at least, not yet). I’ll explain the picture of Mia Farrow shortly.
On Thursday, I received two books which I had previously ordered from Amazon: Five Proofs of the Existence of God by philosopher Edward Feser, and The Resurrection: A Critical Inquiry by Michael Alter, a Jewish author who claims to have discovered no less than 120 contradictions in the New Testament accounts of Jesus’ Resurrection. I’ve also ordered Did Jesus Really Rise From The Dead?: A Surgeon-Scientist Examines the Evidence by Dr. Thomas Miller (a surgeon who is also the author of more than 200 scientific papers and the editor of three textbooks on surgical physiology), but that book hasn’t arrived yet. I’m going to blog about all of these books, but today, I’d like to begin by discussing Dr. Edward Feser’s book. Just to be clear: Feser’s five proofs are not the same as St. Thomas Aquinas’ Five Ways. They are taken from the writings of five different philosophers: Aristotle, Plotinus, Augustine, Aquinas and Leibniz. Feser refers to the arguments put forward by Aristotle and Plotinus, in particular, as cosmological or “First Cause” arguments, although Aquinas also advances a First Cause argument of his own. Leibniz argues to the existence of an ultimate explanation for the existence of contingent beings, using the Principle of Sufficient Reason. Augustine’s argument is the odd one out: it seeks to establish the existence of a necessarily existing intellect which grasps all abstract objects.
Feser’s book has received glowing reviews from four professors of philosophy, one of whom (J.P. Moreland) described it as “a must-read for anyone interested in natural theology.” Over at Secular Outpost, Bradley Bowen seems to agree. He concludes Part 1 of his ongoing review of Feser’s book as follows:
I don’t know at this point whether any of Feser’s arguments are good or bad, valid or invalid, sound or unsound, but even if they are all weak and defective arguments, I am still very grateful to Feser for providing a case for God that meets some basic intellectual requirements for making a reasonable case for God. Unlike the cases for God by Geisler and Kreeft, Feser’s case is NOT a Steaming Pile of Crap, and it is a great pleasure to consider a case that at least has the potential to be a reasonable and intelligent case for God.
Instead of reviewing Feser’s book from start to finish, I’m going to begin with the final chapter, where Feser refutes eighteen common objections to the arguments he presents for the existence of God. Philosopher Stephen T. Davis described this chapter as a gem, adding that “it alone is worth the price of this excellent work.” I’m going to enumerate these objections and quote some very brief excerpts from Feser’s replies. As we’ll see, most of these objections are puerile and idiotic, but a couple of them are not so ridiculous, and warrant further examination. Continue reading →
Have you ever tried writing palindromes? How about writing phrases that can be read the same way in either direction? Here are some examples: A man, a plan, a canal: Panama Live not on evil Was it a car or a cat I saw These sentences were no doubt designed…
Can you imagine writing a book that can be read forwards and backwards containing 2 different stories that made sense? Not an easy task…
Watch the video and pay special attention to the following examples:
Alternative splicing of RNA that produces multiple proteins from one gene
Duons – Overlapping sequences that code for both protein expression and transcription factor binding sites simultaneously
Dual coding genes in which one sequence is read in multiple frames to produce completely different protein
Search is a central term in the work of Dr. Dr. William Dembski jr, Dr. Winston Ewert, and Dr. Robert Marks II (DEM): it appears in the title of a couple of papers written by at least two of the authors, and it is mentioned hundreds of times in their textbook “Introduction to Evolutionary Informatics“. Strangely – and in difference from the other central term information, it is not defined in this textbook, and neither is search problem or search algorithm. Luckily, dozens of examples of searches are given. I took a closer look to find out what DEM see as the search problem in the “Introduction to Evolutionary Informatics” and how their model differs from those used by other mathematicians and scientists. Continue reading →