A Conflation of Atheisms

In all the discussions of atheism, I have not yet seen any one make what I take to be a rather simple point: atheism is always relative to a specific conception of God. For this reason, one can be an atheist in one sense and a theist in another. This in turn raises the question whether an atheist is intellectually compelled to investigate every conception of God and refute each of them in order to be entitled to his or her atheism. I want to make a preliminary, crude, and rather obvious distinction between two ways of conceiving of God in order to clarify two distinct kinds of atheism: the mythological conception and the metaphysical conception.

Is Peaceful Science carefully (enough) scripting its politicking with the Freedom From Religion Foundation?

What role does the Freedom from Religion Foundation play in the evolution, creation and intelligent design conversation?

I ask for feedback on this here because it would seem that one of the main ‘partnerships’ at what Dr. S. Joshua Swamidass calls ‘Peaceful Science’ (his description is scientistically utopian, but let’s leave that aside), appears to be mainly a politically convenient one between Dr. Swamidass and an atheist named Patrick, who is a representative for the Freedom From Religion Foundation. If was difficult to figure this out because as a non-USAmerican citizen, that organisation is off my national radar. Continue reading

The Possibility of Error

Since the discussion about the possibility of error is much-discussed at Uncommon Descent, I thought it might be interesting to see how Josiah Royce develops his argument concerning “the possibility of error” in his The Religious Aspect of Philosophy (1885).  (I’m using The Philosophy of Josiah Royce, which I found recently in a used-book store. I assume that no one here is too concerned about quotations or citations, but those are available on request.)

Royce’s question here is, “how is error possible?” — and by ‘how’ he means, “what are the logical conditions for the possibility of error?”   An error, he points out, is our recognition of the failure of a judgment to agree with its object.  How is possible for us recognize that our judgments have failed to agree with their purported objects?   The puzzle goes as follows: on the one hand, if the object is entirely within our cognitive grasp, our assertion about it would fully correspond to the object — in which case, there would be no error.  On the other hand, if the object were entirely beyond our cognitive grasp, we would be unable to recognize the lack of correspondence between the judgment and the object — in which case the error would be unrecognizable.  So our ability to recognize errors as errors requires that we have “partial knowledge” of the object.  So what is partial knowledge, and how is it possible?

[It will not surprise anyone here who knows how I think to learn that, from my point of view, the above is more-or-less sound, whereas the next bit utterly goes off the rails.]

What is required, Royce thinks, is that both the judgment and the object are contained within some larger, more inclusive thought that can compare them against them against one another and notice the correspondence (or lack thereof) between them.  And since there are infinitely many errors, the inclusive thought must be all-inclusive — it must contain all possible judgments and their objects.  And that in turn must be the Absolute Knowledge and Absolute Mind of God.  (Didn’t see that one coming, eh?)

TL;DR version: there are errors, therefore God.





Canadians Promoting Intelligent Design Theory – Cameron Wybrow, Denyse O’Leary and Bruce Gordon

This post examines the positions and contributions of 3 Canadian IDists. Two of them easily, if shallowly embrace their IDism in public (as journalist & professor) and one still hasn’t openly reached that point of audacious self-promotion or reflexivity.

Some background: I have watched this evolutionism-creationism-IDT ‘controversy’ (which operates mainly in USAmerica) for more than 10 years. The winners so far are agnostics, atheists and also anti-IDist pro-evolutionary theory Abrahamic theists. The latter are not bothered by the repetitive doubts of agnostics or the anti-theism of atheists because they responsibly accept the horizontality of cutting-edge science while staying faithful to their vertical religious traditions. But the ‘points’ scored by agnostics and atheists against IDists have indeed been considerable, which is evident from the growing numbers of non-theists or non-religious in the USA, a country some call a pre-atheist nation.

As someone living ‘outside’ of the North American ‘culture war,’ let the following put into context the ‘work’ of three Canadian ‘Cdesign proponentsists,’ or what I call in short ‘IDists.’

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Is there an ‘Intelligent Design’ Community of Philosophers? A Response to Neil Rickert’s Hypothesis

Here is what started this conversation:

“At risk of being a bit off-topic, let me add that there is a far larger “intelligent design” community. I am talking about philosophy, particularly academic philosophy. Philosophers, as a group, tend to look at things from what I consider a[n] intelligent design perspective. That perhaps comes from Plato. Perhaps it is a natural way of thinking. To be clear, that particular intelligent design community is honest and largely non-political, unlike the religious version. And yes, there are “fine tuning” ideas coming from that community.” – Neil Rickert (http://theskepticalzone.com/wp/?p=2926&cpage=2#comment-27860)

I asked him:

“could you elaborate on this: “Philosophers, as a group, tend to look at things from what I consider a[n] intelligent design perspective”? … which philosophers, specifically who … which you suggest display a “natural way of thinking” about ‘intelligent design’?

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