Naturalism: A Critical Analysis
Craig and Moreland present a rigorous analysis and critique of the major varieties of contemporary philosophical naturalism and advocate that it should be abandoned in light of the serious difficulties raised against it. The contributors draw on a wide range of topics including: epistemology, philosophy of science, value theory to basic analytic ontology, philosophy of mind and agency, and natural theology. “This book provides a good introduction to work by some contemporary American theistic philosophers of religion. Moreover, it gives clear expression to the recent resurgence in polemical Christian philosophy of religion in American academic philosophy.” ~ Australian Journal of Philosophy
Icons of Evolution: Science or Myth?
Dear Harper
Richard Dawkins on Baffling Quantum Phenomena
Quantum theory is counterintuitive to the point where the physicist sometimes seems to be battling insanity. We are asked to believe that a single quantum behaves like a particle in going through one hole instead of another but simultaneously behaves like a wave in interfering with a nonexistent copy of itself, if another hole is opened through which that nonexistent copy could have traveled (if it had existed). ¶ It gets worse, to the point where some physicists resort to a vast number of parallel but mutually unreachable worlds that proliferate to accommodate every alternative quantum event. Other physicists, equally desperate, suggest that quantum events are determined retrospectively by our decision to examine their consequences. Quantum theory strikes us as so weird, so defiant of common sense, that even the great physicist Richard Feynman was moved to remark, “I think I can safely say that nobody understands quantum mechanics.” Yet the many predictions by which quantum theory has been tested stand up, with an accuracy so stupendous that Feynman compared it to measuring the distance between New York and Los Angeles accurately to the width of one human hair. On the basis of these stunningly successful predictions, quantum theory, or some version of it, seems to be as true as anything we know.
Molly Ivins on Political Correctness
You would not believe the number of sensitivities that have to be kept in mind in public discourse. I once got mad at some Texas legislators over a spectacularly pea-brained stunt and referred to them as “a bunch of droolers.” I was promptly served with pamphlets from an outfit called the Society to Prevent Cruelty to Those Who Involuntarily Drool. (Very sad, actually, people who have had strokes often drool involuntarily.) People make fun of political correctness, but if you’re running for office, left-handed lesbians of Czech descent are out there, and they are touchy.
Liv Ullmann on Art
What are the most authentic moments in movie history? For me, it was to see Miracle in Milan by Vittorio De Sica, when a whole, very poor village was saved, and there was redemption and food and everything they needed. I saw it when I was a child, and somehow it almost changed my life. I wanted to be part of the world, part of doing something in the world — it made me want to be a good person. It really told me it’s important to live, it’s important what you do. [Authenticity in filmmaking] must be possible. Because otherwise you are just bullshit. It’s entertainment with no value. And we don’t need any more of that. You need to have somewhere where you have a conversation with yourself.
Stephen Jay Gould on Being Human
If we accept this common argument of natural historians, and insist that the “essence” of humanity can be defined only by the overt variation among the more than 6 billion human beings on earth, then how can we characterize ourselves at all in a world of evolutionary continuity? If we descended smoothly from the apelike common ancestor of humans and chimps, then how can humanity achieve any clear definition? Doesn’t all life form a single glop of continuity, extending all the way back to primordial bacteria?
Richard Dawkins on Science vs. Relativism
How should scientists respond to the allegation that our “faith” in logic and scientific truth is just that — faith — not “privileged” over alternative truths? An obvious response is that science gets results. As I once wrote, “Show me a cultural relativist at 30,000 feet, and I’ll show you a hypocrite… If you are flying to an international congress of anthropologists or literary critics, the reason you will probably get there — the reason you don’t plummet into a ploughed field — is that a lot of Western scientifically trained engineers have got their sums right.” Science supports its claim to truth by its spectacular ability to make matter and energy jump through hoops, and to predict what will happen and when.
Richard Dawkins on Science
Is it just our Western scientific bias to be impressed by accurate prediction, to be impressed by the power to sling rockets around Jupiter to reach Saturn, or intercept and repair the Hubble telescope, to be impressed by logic itself? Well, let’s concede the point and think sociologically, even democratically. Suppose we agree, temporarily, to treat scientific truth as just one truth among many, and lay it alongside all the rival contenders: Trobriand truth, Kikuyu truth, Maori truth, Inuit truth, Navajo truth, Yanomamo truth, !Kung San truth, feminist truth, Islamic truth, Hindu truth. The list is endless — and thereby hangs a revealing observation. In theory, people could switch allegiance from any one “truth” to any other if they decided it had greater merit. On what basis might they do so? Why would one change from, say, Kikuyu truth to Navajo truth? Such merit-driven switches are rare — with one crucially important exception: switches to scientific truth from any of the others. Scientific truth is the only member of this endless list that evidentially convinces converts of its superiority. People are loyal to other belief systems because they were brought up that way, and they have never known anything better. When people are lucky enough to be offered the opportunity to vote with their feet, doctors prosper and shamans decline. Even those who do not, or cannot, avail themselves of a scientific education choose to benefit from technology made possible by the scientific education of others.