Lately I've noticed an atheist parallel to God of the Gaps thinking. I was in the blogosphere the other day when I stumbled on a piece called CSI Deuteronomy where the author takes the fifth book of the Bible to task. The reason was an awkward phenomenon the ancient Israelites were supposed to undertake for unsolved murders occurring outside of city boundaries.
The passage from the Revised Standard Version reads:
Today I thought about evidence. Not any evidence about anything in particular at first, but more about the root characteristics of evidence – what it is, what it isn't, when it is strong, when it is weak, etc. What we call evidence is merely nothing more than some fact or feeling, and it occurred to me that many of us (myself included) misunderstand the nature of evidence we often hang belief upon. Even more interesting was the discovery that in debates between atheists and believers, much evidence is inconclusive as opposed to genuine. Genuine evidence lends well to incontrovertible conclusions. On the contrary, inconclusive evidence cannot reliably sustain incontrovertible conclusions. Also note that several pieces of inconclusive evidence pointing to a conclusion carry greater weight than just one piece.
I was in the blogosphere this morning and came across a question:
"Is it okay for atheists to try to change people's minds? To try to convince people that their religion is mistaken, and that they should de-convert and become atheists instead? And is there any difference between that and religious evangelicalism?"
To begin, I'd respond by saying atheists are fundamentally incapable of any form of evangelism. This is because the word itself is inextricably intertwined with positive affirmations of faith. Now this is not to say that atheists can't or don't undertake similar methods as evangelists in getting their points across. Nonetheless, the question the author asks is valid.
In general, I take a non-committal stance on the question of extraterrestrial life. Like nearly every other question entangled in religion and metaphysics, the question of humanity’s role in the universe is inevitably muddied by pop culture, mass ignorance of science and ulterior motive. It’s fine if UFO enthusiasts and little green men supporters want to believe that carbon-based biogenetics also happened to evolve metazoa capable of traveling to Earth in mechanical craft ala Newtonian means, but don’t say the facts of astronomy, physics or statistics support it!
Many and possibly all traditional expressions of theism and atheism suffer from inherent logical flaws. The idea is in general accord with a debate I’m currently re-hashing with myself over whether a successful ontological argument exists, or whether one is even capable of existing, and if yes or no, then also on what grounds. My area of expertise is not philosophy or logic, and the presupposition in this particular argument is that I correctly understand the terms I use to support my thesis.
When should we grant or relinquish trust in the various religious statements, leaders and organizations?
Religious statements can address the here-and-now or the forever-after. Part of our answer to the question of which religious beliefs to accept depends on whether our primary concerns are the here-and-now, the forever-after, or both.
It's often easy to spot faulty reasoning in somebody else's belief system, but how many of us rigorously apply equal scrutiny to our own cherished worldview?
The failure to do so is known as special pleading and I was recently accused of this intellectual atrocity by a good friend of mine while discussing the movie Zeitgeist. After weeks of hearing nothing but hype and praise about this film I'd love to tell you how disappointed I was with it, but now is not the time and you're more than welcomed to read the review. All you need to know for our dialog here is that the opening segments show in quick succession visual images depicting the epic problems of humanity, asking what could possibly be their cause.
There is debate over whether secular humanist organizations meet the criteria of a religion. Several cases have been appealed on account of the idea that secular humanism is a religion, on the premise that as such the teaching of evolution is a religious endorsement. What do our courts say? In 1987 the 11th Circuit Court of Appeals noted, "The Supreme Court has never established a comprehensive test for determining the delicate question of what constitutes a religious belief for purposes of the First Amendment.”
A common false argument based in misunderstanding and fear directly blames Darwinism, atheism and evolution for such atrocities as genocide, fascism, racism and the Holocaust. Like most false arguments, this one has some degree of basis in reality, but not of the degree that can support such illogical claims.
This false argument has its grain of truth in the history of eugenics. Defined neutrally, eugenics is the study of human betterment through means of gene manipulation and control. The movement itself is said to begin with Francis Galton, a cousin of Charles Darwin. In his work Hereditary Genius, Galton states his opinion that humanity should be eugenically regimented. Charles’ son Leonard Darwin was Chairman of the British Eugenics Society between 1911-1928, and vice-President of the 1912 and 1921 International Eugenics Congresses, the first of which was an offshoot of an earlier meeting by the predominantly German-controlled International Society for Racial Hygiene.