Indian Giver?

March 5, 2011

Hello all, sorry I’ve been out all week. Sometimes I’m in a rut where thoughts just keep coming and I actually want to write a daily post. Other times, burnout ensues, the muse rests, or life in the real world calls, and I don’t post for a week or more (semi-regular TWIM readers are probably familiar with my sporadic blogging style, but I figured I’d explain myself for new readers). I realize “blogging experts” suggest daily posts to maximize traffic, but that strategy seems geared to bloggers who value traffic over genuine inspiration–and I’m not one of them. Why force creativity? If I don’t have anything to say, I’m not going to waste our time. Nonetheless, I assure you I’ll be catching up on the many thought-provoking comments left as of late, and I want to thank everybody for their participation. Today, I just wanted to post a quick something related to language.

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Fundamentalism: It’s Not Just For Theists

February 19, 2011

With a slight modification, I wrote the following comment at CSA the other day, and felt it deserves reproduction here. While I intend to develop it as a full post or perhaps even part of a chapter in my book, here’s what we’ve got so far:

…I think deconverted fundamentalists and evangelicals tend to make the most dangerous atheists. Often, the mental weaknesses that led them to dogmatic ways of thinking in the first place persist. These traits then carry over into their newly-embraced “skepticism,” the weaknesses again take the helm, yet, this time, they are actually far worse off because a thin veneer of rationalism masks their dogmatic and irrational tendencies and puffs many up with a false sense of confidence. Consequently, many mistakenly believe that their change of psychological allegiance solved the problem. They’re often less likely to see it, because they still have that “in the tribe” mentality, only now, they fancy themselves in the right tribe. I cannot overemphasize the threat this phenomenon poses to critical thinking and pursuit of truth. Trading one’s cross for a scarlet A accomplishes nothing unless the old habits are shed. [February 14, 2011 at 3:38 pm]

What sayest thou? Doth this ringeth true in thine own experience?






Banned In DC!

February 16, 2011

Sorry, I couldn’t resist! Skateboarders, old-school punks and other misfits will certainly appreciate this parody! Besides, a half hour in Photoshop on a rainy night was more than worth the uproarious laughter I enjoyed while doctoring this little gem! Just look at the Loftus, black hat and all, his right hand raised almost too conveniently in the appropriate salutary position associated with one of history’s most famous demagogues—who also wasn’t much a fan of free speech!

For those not privy, Banned In DC is the name of one of my favorite Bad Brains songs. They wrote it after finding themselves the victims of an “unofficial” ban in the nation’s capital. As I explained here, the moniker also describes my fate at the hands of the Loftus, das Führer over at the “critical thinking” blog, Debunking Christianity, often referred to as DC. Banned in DC! Get it? You might not think it’s too funny, but I assure you that I’ve been laughing so hard I practically wet myself! So, there you go: even cl stoops to mockery when it seems appropriate, and here, it seems appropriate: censorship is un-American, and antithetical to free thought. Feel free to use this image on your own blog or website, or anywhere else for that matter. If you decide to make T-shirts or stickers, gimme gimme.

In all seriousness though, since when has censorship brought us any closer to the truth?






Hugo Meynell On Miracles

February 13, 2011

From Victor Reppert’s Miracles and the Case for Theism:

According to Hugo Meynell, if evidence for an event stands up to impartial scrutiny, if it continues to resist explanation in terms of the ordinary laws of nature, and if it coheres with a religious system’s claims about the activities and promises of God, then it can reasonable be called miraculous, and can form part of a case for theism. [p.14]

This is exactly what I see happening on multiple fronts, e.g. the growing body of literature on NDE’s, to name just one line of evidence that anybody with access to research tools can investigate for themselves. Along similar lines, while it doesn’t directly cohere with any religious claim about the activities and promises of God that I’m aware of, the Hyman-Honorton Joint Communiqué affirms phenomena that resist explanation in terms of ordinary laws of nature. The evidence is all around us–for those who haven’t closed their minds, that is.






Mind, Or Brain?

January 11, 2011

Today’s post is simply a set of questions, for any atheist, or any theist who would care to temporarily think like an atheist. In this post at CSA, our host asks:

What tools do you use when you think philosophically about God or morality or other subjects? Among other tools, you use your mind. Knowing how the mind works can help you do philosophy better, just as knowing how a camera works can make you a better photographer.

If you are an atheist, do you think it’s accurate to use the term mind? I understand that it sufficiently conveys the point in everyday conversation, but, epistemically–shouldn’t an atheist limit themselves to belief in brains only?

I often attempt to envision the positions I’d hold if I were an atheist. As regards mind, if I were an atheist, I would probably categorize it with soul as an equally non-existent entity. In my experience, many an atheist has asked, “What does it mean to say one has a soul? Where is the evidence for the soul? What type of entity is the soul?” Similarly, what does it mean to say that one has a mind? Where is the evidence for the mind? What type of entity is the mind?






An Analogy For Penal Atonement

October 14, 2010

I’d like to share an experience I had this evening. A mother was tending to her crying baby, presumably related to the pain of teething. While trying to comfort the baby, the mother said,

Aw, I wish I could take the pain of teething for you…

I feel confident in asserting that the majority of individuals would both approve of the mother’s loving intentions, and encourage her to take the pain if she had the means. So why is it that such a disproportionate subset of people  object when Christians preach a God both willing and able to take the pain of sin for us?






On Political Commercials

September 30, 2010

I’ve ranted about campaign commercials before, and I don’t really have anything new to say about them, but I saw one today that contained a perfect example of a bad argument.

A Meg Whitman commercial begins by comparing Sacramento and Silicon Valley, claiming the former is unorganized and the latter organized. In support of that statement, the narrator goes on to namedrop:

Apple. Intel. Ebay…

What’s wrong with this picture? Meg Whitman is certainly responsible for some success at Ebay, but what does she have to do with Apple? Intel? I know she’s been at the helms of prominent companies like Proctor & Gamble, Hasbro, Disney and others, but – as far as I know – Meg Whitman has nothing to do with Apple or Intel. So why does her commercial subtly imply a link where none apparently exists?






Excerpt From The Atlantic, April 1998

September 22, 2010

I came across the following snippet while doing some research on Ed Fredkin’s digital physics:

Among the scientists who don’t dismiss Fredkin’s theory of digital physics out of hand is Marvin Minsky, a computer scientist and polymath at MIT, whose renown approaches cultic proportions in some circles. Minsky calls Fredkin “Einstein-like” in his ability to find deep principles through simple intellectual excursions. If it is true that most physicists think Fredkin is off the wall, Minsky told me, it is also true that “most physicists are the ones who don’t invent new theories”; they go about their work with tunnel vision, never questioning the dogma of the day. When it comes to the kind of basic reformulation of thought proposed by Fredkin, “there’s no point in talking to anyone but a Feynman or an Einstein or a Pauli,” Minsky says. “The rest are just Republicans and Democrats.” I talked with Richard Feynman, a Nobel laureate at the California Institute of Technology, before his death, in February. Feynman considered Fredkin a brilliant and consistently original, though sometimes incautious, thinker. If anyone is going to come up with a new and fruitful way of looking at physics, Feynman said, Fredkin will.

I couldn’t help but notice a parallel in my debates with atheists. I’ve never fit squarely into one camp or another when it comes to “theists” vs. “atheists.” I get hated equally on theist and atheist blogs. I mean, I believe in God, so that puts me squarely in the “theist” camp, but I also “believe in” science, logic, reason, rationality, critical thinking, skepticism, the art of questioning and a whole host of other things “your average theist” often eschews. It seems to me that most (a)theist debaters are as Minsky describes: polarized automatons following their respective dogmas. No wonder philosophy of religion is essentially a quagmire, and (a)theist debate seemingly intractable. Most (a)theists simply align themselves to pre-established positions and seem to do little critical thinking of their own.






3 Questions From Leah

July 5, 2010

I recently discovered a blog called Unequally Yoked, maintained by Leah, a Yale student. In her post Your Faith Is Vain; Ye Are Yet In Your Sins, Leah invites believers to answer a few questions regarding their faith. Here are my initial offerings:

1. What earthly evidence could cause you to reject your faith (if any)?

I was just thinking about this [yet again] the other day, and while I'm hesitant to say any of the following would cause me to reject my faith, each would certainly cause me to have stronger doubts:

1.1 If recorded history could be reliably proven to extend back hundreds of thousands of years, as opposed to 6,000;

1.2 If scientists could prove that the universe always existed;

1.3 If there were no such thing as entropy;

1.4 If we had an absence of spiritual accounts instead of a consistent abundance of them spanning across multiple cultures in all times;

1.5 If the Jewish race had been exterminated or otherwise died off;

1.6 If humans lived to be significantly older than 120 years without the aid of science.

2. Have you researched these possible disproofs yourself/read the work of scholars in the field?

You bet.

3. Does your faith make any empirical predictions about the earthly world? What are they?

I believe the Bible makes quite a few empirical statements about the future of the earthly world. Here are a few off the top of my head:

3.1 The writer of Hebrews states that the cosmos will "wear out like a garment." That's certainly an empirical statement, in fact, one that seems empirically verified [hence my 3 above];

3.2 The Bible states that the Jewish race would be extant up until the final hour;

3.3 In Revelation, John of Patmos describes a state of affairs where nobody will be able to buy or sell goods without the "mark of the beast."






Principles Of Source Criticism

June 23, 2010

A few weeks back, I came across something I wanted to post here for future reference. The following core principles of source criticism were formulated by two Scandinavian historians, Olden-Jørgensen (1998) and Thurén (1997):

1) Human sources may be relics (e.g. a fingerprint) or narratives (e.g. a statement or a letter). Relics are more credible sources than narratives.

2) A given source may be forged or corrupted; strong indications of the originality of the source increases its reliability.

3) The closer a source is to the event which it purports to describe, the more one can trust it to give an accurate description of what really happened.

4) A primary source is more reliable than a secondary source, that is more reliable than a tertiary source and so on.

5) If a number of independent sources contain the same message, the credibility of the message is strongly increased.

6) The tendency of a source is its motivation for providing some kind of bias. Tendencies should be minimized or supplemented with opposite motivations.

7) If it can be demonstrated that the witness (or source) has no direct interest in creating bias, the credibility of the message is increased. (source)