The hallmark of the Enlightenment was “free thought,” that is, the pursuit of knowledge by means of unfettered human reason alone. While it’s by no means inevitable that such a pursuit must lead to non-Christian conclusions and while most of the original Enlightenment thinkers were themselves theists, it has been the overwhelming impact of the Enlightenment mentality that Western intellectuals do not consider theological knowledge to be possible. Theology is not a source of genuine knowledge and therefore is not a science (in German, a Wissenschaft). Reason and religion are thus at odds with each other. The deliverances of the physical sciences alone are taken as authoritative guides to our understanding of the world, and the confident assumption is that the picture of the world which emerges from the genuine sciences is a thoroughly naturalistic picture.
Sometimes we also had interesting discussions about the church and the development of the human race. Perhaps it’s going too far to call them discussions, because he would begin explaining his ideas when some question or remark from one of us had set them off, and we just listened. He was not a member of any church, and thought the Christian religions were outdated, hypocritical institutions that lured people into them. The laws of nature were his religion. He could reconcile his dogma of violence better with nature than with the Christian doctrine of loving your neighbour and your enemy. ‘Science isn’t yet clear about the origins of humanity,’ he once said. ‘We are probably the highest stage of development of some mammal which developed from reptiles and moved on to human beings, perhaps by way of the apes. We are a part of creation and children of nature, and the same laws apply to us as to all living creatures. And in nature the law of the struggle for survival has reigned from the first. Everything incapable of life, everything weak is eliminated. Only mankind and above all the church have made it their aim to keep alive the weak, those unfit to live, and people of an inferior kind.
It is difficult to think of a topic of greater concern than the nature of truth. Indeed, truth and the knowledge thereof are the very rails upon which people ought to live their lives. And over the centuries, the classic correspondence theory of truth has outlived most of its critics. But these are postmodern times, or so we are often told, and the classic model, once ensconced deeply in the Western psyche, must now be replaced by a neopragmatist or some other anti-realist model of truth, at least for those concerned with the rampant victimization raging all around us. Thus, “we hold these truths to be self evident” now reads “our socially constructed selves arbitrarily agree that certain chunks of language are to be esteemed in our linguistic community.” Something has gone wrong here, and paraphrasing the words of Mad magazine’s Alfred E. Newman, “We came, we saw, and we conked out!”
The Metaphysical Club was an informal group that met in Cambridge, Massachusetts, in 1872, to talk about ideas. Its members included Oliver Well Holmes, Jr., future associate justice of the United States Supreme Court; William James, the father of modern American psychology; and Charles Sanders Peirce, logician, scientist, and the founder of semiotics. The Club was probably in existence for about nine months. No records were kept. The one thing we know that came out of it was an idea — an idea about ideas. This book is the story of that idea. Holmes, James, and Peirce all believed that ideas are not things “out there” waiting to be discovered but are tools people invent — like knives and forks and microchips — to make their way in the world. They thought that ideas are produced not by individuals, but by groups of individuals — that ideas are social. They do not develop according to some inner logic of their own but are entirely dependent — like germs — on their human carriers and environment. And they thought that the survival of any idea depends not on its immutability but on its adaptability.
Biblical Christianity is more than just another private religious view. It’s more than just a personal relationship with God or a source of moral teaching. Christianity is a picture of reality. It explains why the world is the way it is. When the pieces of this puzzle are properly assembled, we see the big picture clearly. Christianity is a true story of how the world began, why the world is the way it is, what role humans play in the drama, and how all the plotlines of the story are resolved in the end. In The Story of Reality, bestselling author and host of Stand to Reason, Gregory Koukl, explains the five words that form the narrative backbone of the Christian story. He identifies the most important things that happen in the story in the order they take place: 1) God, 2) Man, 3) Jesus, 4) Cross, 5) Resurrection. If you are already a Christian, do you know and understand the biblical story? And for those still seeking answers to the questions of life, this is an invitation to hear a story that explains the world in a way nothing else will. This story can change your life forever.
The affirmation that Jesus is the Christ is an act of faith and consequently of daring courage. It is not an arbitrary leap into darkness but a decision in which elements of immediate participation and therefore certitude are mixed with elements of strangeness and therefore incertitude and doubt. But doubt is not the opposite of faith; it is an element of faith. Therefore, there is no faith without risk . The risk of faith is that it could affirm a wrong symbol of ultimate concern, a symbol which does not really express ultimacy (as, e.g., Dionysus or one’s nation). But this risk lies in quite a different dimension from the risk of accepting uncertain historical facts. It is wrong, therefore, to consider the risk concerning uncertain historical facts as part of the risk of faith. The risk of faith is existential; it concerns the totaliy of our being, while the risk of historical judgments is theoretical and open to permanent scientific correction. Here are two different dimensions which should never be confused. A wrong faith can destroy the meaning of one’s life; a wrong historical judgment cannot. It is misleading, therefore, to use the word “risk” for both dimensions in the same sense.
Many people today regard 21st-century science as a shining, monolithic spire of truth rising above the landscape of human ignorance and superstition. As a result, I often talk with people who fully apply all their critical thinking skills, and their full Internet-scouring abilities, to see if they can discover a weak link in evidence for the truth of Christian beliefs, but who have a complete, unquestioning faith in science. … As a scientist, I am increasingly appalled and even shocked at what passes for science. It has become a mix of good science, bad science, creative story-telling, science fiction, scientism (atheism dressed up as science), citation-bias, huge media announcements followed by quiet retractions, massaging the data, exaggeration for funding purposes, and outright fraud all rolled up together. In some disciplines, the problem has become so rampant that the “good science” part is drowning in a mess of everything else. ¶ To distinguish between good science and the other rubbish in 21st-century “science,” one must first understand what constitutes good science. Good science, properly practiced, requires very little faith and can be trusted insofar as we can trust anything that human beings try to do well.
Like most post-modernist professors of jargon, Caputo isn’t ever clear about anything, but he appears here to be saying that reason itself is “socially constructed,” and therefore subjective or arbitrary, or something. The close corollary is that language is also “socially constructed” and just a tool for power. Whenever I meet such people I have two questions: Why are we having this conversation — if in fact we really can’t talk to each other? Moreover, if language is an arbitrary social construction, then how are we having this conversation? May I answer by interpretive dance instead of sounds from my mouth? Why not?
In a very provocative and dense TEDx talk, Rupert Sheldrake posits ten core tenets of current, “materialistic” science, and suggests they should be questioned. The subversive ideas in the talk were so upsetting that power brokers and repeat offenders PZ Meyers and Jerry Coyne organized an effort to pressure TED to censor the talk. The ensuing discussion on how to differentiate between science and pseudoscience is worth following. Two follow-up interviews are equally interesting, with Alex Tsakiris on Skeptico and at The Best Schools. Sheldrake’s most recent work is Science Set Free: 10 Paths to New Discovery. Sheldrake propounds a thesis he has dubbed “morphic resonance”, which has a distinct paranormal tint. Dissenters to current scientific orthodoxy often claim that science has devolved into an orthodoxy, a core set of fundamental belief which, to question, is heresy. This episode would seem to reflect that. Science and skepticism should be regarded, rather, as processes, as methods of inquiry, not as sets of beliefs, as they so often are by those who claim them as a label. Whatever the merits of Sheldrake’s particular ideas, that materialistic scientism is the reigning orthodoxy is clear. (Censored video after the jump.)
A Newtonian might put it this way: for every myth there is an equal and opposite myth. Consider popular accounts of Christianity’s relations to science. Everyone is familiar with the myth that popes, bishops, priests, ministers, and pastors all saw it as a sacred duty to silence scientists, stymie their inquiries, and stifle their innovations. Lately, a new account of Christianity’s link to science has been put forth, opposite in attitude to the first but equally bold and, in the end, equally wrong. In this account, not only did Christianity not quash science, but it and it alone gave birth to modern science and nurtured it to maturity. And the world is a far better place for it.
To a remarkable extent, American political and cultural thinking takes place within well-worn, familiar grooves. The right is religious; the left is secular. The right frets about sexual liberation; the left cheers it. The right valorizes markets; the left views them with suspicion. The right praises individualism; the left longs for solidarity. The right defends nations and borders; the left longs for universalism. The right worries about the collapse of authority and the rise or moral and cultural decadence; the left does not.
A determinist theory of human utterance has to be expressed in words; and such a theory amounts to saying that one group of noises (this particular theory) is and one group of noises isn’t reflective of what processes outside the self are ‘like’. The noises by which we purport to construct a comprehensive picture of causal necessity are saved from the bonfire which consumes the claims of all other utterances to show a state of affairs truthfully — whereas, in strict consistency, these noises would be as susceptible as any others to an analysis that correlated them with causal factors beyond themselves. It is the central and vitiating Cretan paradox of determinism — that I should have to be obliged to say that everything is determined, while necessarily implying thereby that nothing I say can be relied on to reflect extra-mental truth. If it is true that all my utterances are determined in a way that denies any connection between what I say and what is the case, at least one must also be truthful — that all my utterances are determined. And any supportive arguments for the truth of that utterance must likewise be exempted from the overall disconnection, if the claim is not to be wholly arbitrary. to five reasons for believing determinism is true is to undermine determinism. To articulate the evidence is to relativize it, because to assume that the noises I make in defending determinism have the property of causing you to believe it, or even disposing you to believe it, is manifestly unfounded, and dangerously near to being a flat contradiction of the warning not to assume that a state of belief can be caused by anything except a set of immediate physical causes.
The Naturalist might say, ‘Well, perhaps we cannot exactly see — not yet — how natural selection would turn sub-rational mental behaviour into inferences that reach truth. But we are certain that this in fact has happened. For natural selection is bound to preserve and increase useful behaviour. And we also find that our habits of inference are in fact useful. And if they are useful they must reach truth’. But notice what we are doing. Inference itself is on trial: that is, the Naturalist has given an account of what we thought to be our inferences which suggests that they are not real insights at all. We, and he, want to be reassured. And the reassurance turns out to be one more inference (if useful, then true) — as if this inference were not, once we accept his evolutionary picture, under the same suspicion as all the rest. If the value of our reasoning is in doubt, you cannot try to establish it by reasoning. If, as I said above, a proof that there are no proofs is nonsensical, so is a proof that there are proofs. Reason is our starting point. There can be no question either of attacking or defending it. If by treating it as a mere phenomenon you put yourself outside it, there is then no way, except by begging the question, of getting inside again.
The “blind spot” metaphor is ubiquitous to the point that we hear it with a yawn. But my accident reminded me that, while the familiarity of the metaphor may dull its impact, it is a powerful hidden factor of everyday life. Whether one is driving, theologizing, or debating social issues and public policy, blind spots are pervasive and dangerous. We are often too lazy to crank our necks for the full truth. It’s easier to keep looking ahead and assume all is well. It seems easier—until we crash.
The groups that make up the broader freethought community — atheists, who don’t believe in a god; agnostics, who are unsure; secular humanists, who seek to replace god-centered religion with a man-made ethical system; church-state separationists, who just want religion kept out of public life; and scientific skeptics, who work to overthrow superstition and pseudoscience — have two things in common. First, they oppose the hegemony of religious, including New Age, thinking in American culture. And second, they all have roots in very male subcultures.
Agender; Androgyne; Androgynous; Bigender; Cis; Cis Female; Cis Male; Cis Man; Cis Woman; Cisgender; Cisgender Female; Cisgender Male; Cisgender Man; Cisgender Woman; Female to Male; FTM; Gender Fluid; Gender Nonconforming; Gender Questioning; Gender Variant; Genderqueer; Intersex; Male to Female; MTF; Neither; Neutrois; Non-binary; Other; Pangender; Trans; Trans Female; Trans Male; Trans Man; Trans Person; Trans*Female; Trans*Male; Trans*Man; Trans*Person; Trans*Woman; Transexual; Transexual Female; Transexual Male; Transexual Man; Transexual Person; Transexual Woman; Transgender Female; Transgender Person; Transmasculine; Two-spirit
One of the reasons I think our activism is so insistent on sexual rigidity is because, in our push to make gay rights the new black rights, we’ve conflated the two issues. The result is that we’ve decided that skin color is the same thing as sexual behavior. I don’t think this is true. When we conflate race and sexuality, we overlook how fluid we are learning our sexualities truly are. To say it rather crassly: I’ve convinced a few men to try out my sexuality, but I’ve never managed to get them to try on my skin color. In other words, one’s sexuality isn’t as biologically determined as race. Many people do feel as if their sexuality is something they were born with, and I have no reason to disbelieve them. But as I and other queer persons will readily confirm, there are other factors informing our sexualities than simply our genetic codes. ¶ Part of what it means to be human is to be adaptable and elastic, to try on new identities, to try new experiences, to play with the paradigm, to bend the norm to its snapping point and see if it cracks under the pressure of its own linguistic limitations. The re-inventiveness of our human condition is one of our greatest traits, and it’s worth protecting both legally and philosophically.
This, therefore, is, in conclusion, my reason for accepting the religion and not merely the scattered and secular truths out of the religion. I do it because the thing has not merely told this truth or that truth, but has revealed itself as a truth-telling thing. All other philosophies say the things that plainly seem to be true; only this philosophy has again and again said the thing that does not seem to be true, but is true. Alone of all creeds it is convincing where it is not attractive; it turns out to be right, like my father in the garden. Theosophists for instance will preach an obviously attractive idea like re-incarnation; but if we wait for its logical results, they are spiritual superciliousness and the cruelty of caste. For if a man is a beggar by his own pre-natal sins, people will tend to despise the beggar. But Christianity preaches an obviously unattractive idea, such as original sin; but when we wait for its results, they are pathos and brotherhood, and a thunder of laughter and pity; for only with original sin we can at once pity the beggar and distrust the king.
I never asserted so absurd a Proposition, as that any thing might arise without a Cause: I only maintained, that our Certainty of the Falsehood of that Proposition proceeded neither from Intuition nor Demonstration; but from another Source.
In my life, I’ve identified as a non-denominational Christian, theist, agnostic, atheist, and atheist plus metaphysical naturalist, in that order. … My research has led me to the conclusion that metaphysical naturalism, which entails atheism, is more probable than theism. This conclusion follows from three facts.
There is exactly one overriding question in contemporary philosophy… How do we fit in? … We now have a reasonably well-established conception of the basic structure of the universe. We have plausible theories about the origin of the universe in the Big Bang, and we understand quite a number of things about the structure of the universe in atomic physics and chemistry. We have even come to understand the nature of the chemical bond. We know a fair amount about our own development on this little Earth during the past five billion years of evolution. We understand that the universe consists entirely of particles (or whatever entities the ultimately true physics arrives at), and these exist in fields of force and are typically organized into systems. On our Earth, carbon-based systems made of molecules that also contain a lot of hydrogen, nitrogen and oxygen have provided the substrate of human, animal and plant evolution. … The most important set of basic facts, for our present purposes, are given in the atomic theory of matter and the evolutionary theory of biology. … It is not at all easy to reconcile the basic facts with … a conception of ourselves as conscious, intentionalistic, rational, social, institutional, political, speech-act performing, ethical and free will possessing agents. Now, the question is, How can we square this self-conception of ourselves as mindful, meaning-creating, free, rational, etc., agents with a universe that consists entirely of mindless, meaningless, unfree, non rational, brute physical particles?
Written in a respectful and conversational style, this unique book is designed to promote constructive dialogue and foster mutual understanding between Christians and non-Christians. The author, a skeptic and journalist, asks basic questions about Christian belief. What is the born-again experience? Why would God want to sacrifice his only son for the world? Do miracles really happen? How reliable is the Bible? What is the rapture? Why isn’t everyone a Christian? Each question is followed by commentary and analysis that is skeptical and tough but never argumentative or condescending. Christians will find the book useful as a basis for developing their apologetics, while skeptics will welcome Harrison’s probing rational analysis of religious claims. ~ Publisher’s Description
The modern materialist approach to life has conspicuously failed to explain such central mind-related features of our world as consciousness, intentionality, meaning, and value. This failure to account for something so integral to nature as mind, argues philosopher Thomas Nagel, is a major problem, threatening to unravel the entire naturalistic world picture, extending to biology, evolutionary theory, and cosmology. Since minds are features of biological systems that have developed through evolution, the standard materialist version of evolutionary biology is fundamentally incomplete. And the cosmological history that led to the origin of life and the coming into existence of the conditions for evolution cannot be a merely materialist history, either. An adequate conception of nature would have to explain the appearance in the universe of materially irreducible conscious minds, as such. Nagel’s skepticism is not based on religious belief or on a belief in any definite alternative. In Mind and Cosmos, he does suggest that if the materialist account is wrong, then principles of a different kind may also be at work in the history of nature, principles of the growth of order that are in their logical form teleological rather than mechanistic. In spite of the great achievements of the physical sciences, reductive materialism is a world view ripe for displacement. Nagel shows that to recognize its limits is the first step in looking for alternatives, or at least in being open to their possibility. ~ Publisher’s Description
Naturalism is what we could call a worldview, a sort of total way of looking at ourselves and our world. It isn’t clearly a religion: the term “religion” is vague, and naturalism falls into the vague area of its application. Still, naturalism plays many of the same roles as a religion. In particular, it gives answers to the great human questions: Is there such a person as God? How should we live? Can we look forward to life after death? What is our place in the universe? How are we related to other creatures? Naturalism gives answers here: there is no God, and it makes no sense to hope for life after death. As to our place in the grand scheme of things, we human beings are just another animal with a peculiar way of making a living. Naturalism isn’t clearly a religion; but since it plays some of the same roles as a religion, we could properly call it a quasi-religion.
Modernity is a period, a mindset, and a malaise. The period begins with the French Revolution in 1789. The mindset is that ethos reflected by an elitist intellectual class of “change agents” positioned in universities, the press, and in influential sectors of the liberal church. This elite continually touts the tenets of modernity, whose four fundamental values are moral relativism (which says that what is right is dictated by culture, social location, and situation), autonomous individualism (which assumes that moral authority comes essentially from within), narcissistic hedonism (which focuses on egocentric personal pleasure), and reductive naturalism (which reduces what is reliably known to what one can see, hear, and empirically investigate). The malaise of modernity is related to the rapidly deteriorating influence of these four central values between roughly 1955 and 1985. … Anybody who knows the modern university knows that we have gone far beyond modernity. We left it behind in 1968. It is only a matter of catching up with where history is taking us. We must now learn how to live with the consequences of the failure of those assumptions and values. This is the challenge of the postmodern period.