# Rescuing Logic From the Abuse of Bayes’ Theorem: Validity, Soundness, and Probability

By R.N. Carmona

In recent years, there has been a surge in the use of Bayes’ Theorem with the intention of bolstering this or that argument. This has resulted in an abject misuse or abuse of Bayes’ Theorem as a tool. It has also resulted in an incapacity to filter out bias in the context of some debates, e.g. theism and naturalism. Participants in these debates, on all sides, betray a tendency to inflate their prior probabilities in accordance with their unmerited epistemic certainty in either a presupposition or key premise of one of their arguments. The prophylactic, to my mind, is found in a retreat to the basics of logic and reasoning.

**An Overview on Validity**

Validity, for instance, is more involved than some people realize. It is not enough for an argument to *appear* to have logical form. An analysis of whether it, *in fact*, has logical form is a task that is seldom undertaken. When people think of validity, something like the following comes to mind: “A deductive argument is said to be *valid* if and only if it takes a form that makes it impossible for the premises to be true and the conclusion nevertheless to be false. Otherwise, a deductive argument is said to be *invalid*” (NA. Validity and Soundness. *Internet Encyclopedia of Philosophy*. ND. Web.).

Kelley, however, gives us rules to go by:

- In a valid syllogism, the middle term must be distributed in at least one of the premises
- If either of the terms in the conclusion is distributed, it must be distributed in the premise in which it occurs
- No valid syllogism can have two negative premises
- If either premise of a valid syllogism is negative, the conclusion must be negative; and if the conclusion is negative, one premise must be negative
- If the conclusion is particular, one premise must be particular (Kelley, D.. The Art of Reasoning.
*WW Norton & Co*. 2013. Print. 243-249)

With respect to the first rule, any argument that does not adhere to it commits the fallacy of undistributed middle. Logically, if we take Modus Ponens to be a substitute for a hypothetical syllogism, then undistributed middle is akin to affirming the consequent. Consider the following invalid form:

All P are Q.

All R are P.

∴ All R are Q.

When affirming the consequent, one is saying Q ⊃ P. It is not surprising that these two fallacies are so closely related because both are illegitimate transformations of valid argument forms. We want to say that since all P are Q and all R are P, therefore all R are Q in much the same way we want to infer that P ⊃ Q. Consider the well-known Kalam Cosmological Argument. No one on both sides questions the validity of the argument because validity, for many of us, is met when the conclusion follows from the premises. However, one can ask whether the argument adheres to Kelley’s rules. If one were to analyze the argument closely enough, it is very arguable that the argument violates Kelley’s fourth rule. The issue is that it takes transposing from the fifth rule to fourth rule because the argument does not violate the fifth and therefore, appears valid. However, when restated under the fourth rule, the problem becomes obvious. In other words, the universe is a particular in both Craig’s conclusion and in the second premise of his argument. Let’s consider the KCA restated under the fourth rule:

There are no things that are uncaused.

There is no universe that is uncaused.

∴ All universes have a cause.

Restating it this way appears controversial only because the argument seems to presuppose that there is more than one universe. Two negatives must have properties in common. Put another way, since there are many of all things, then the universe cannot be the only thing of its kind, if we even agree that the universe is like ordinary entities at all. Craig, perhaps unintentionally, attempts to get a universal from a particular, as his argument restated under the fourth rule shows. Given this, we come to the startling conclusion that Craig’s KCA is invalid. Analyses of this kind are extremely rare in debates because most participants do not know or have forgotten the rules of validity. No amount of complexity hides a violation of basic principles. The advent of analytic philosophy with Bertrand and Moore led to an increasing complexity in arguments and for the most part, validity is respected. As shown here, this is not always the case, so a cursory analysis should always be done at the start.

Validity is necessary but not sufficient for an argument to prove effective and persuasive. This is why arguments themselves cannot substitute for or amount to evidence. Soundness is determined by taking a full account of the evidence with respect to the argument. The soundness of an argument is established given that the pertinent evidence supports it; otherwise, the argument is unsound. Let us turn to some simple examples to start.

**An Overview of Soundness**

“A deductive argument is *sound* if and only if it is both valid, and all of its premises are *actually true*. Otherwise, a deductive argument is *unsound*” (Ibid.).

All ducks are birds.

Larry is a duck.

∴ Larry is a bird.

This argument is stated under Kelley’s fifth rule and is no doubt valid. Now, whether or not the argument is sound will have us looking for *external* verification. We might say that, *a priori*, we know that there are no ducks that are not birds. By definition, a duck is a kind of bird. All well and good. There is still the question of whether there is a duck named Larry. This is also setting aside the legitimacy of *a priori* knowledge because, to my mind, normal cognitive function is necessary to apprehend human languages and to comprehend the litany of predicates that follow from these languages. We know that ducks are birds *a posteriori*, but on this point I digress. Consider, instead, the following argument.

All ducks are mammals.

Larry is a duck.

∴ Larry is a mammal.

This argument, like the previous one, is valid and in accordance with Kelley’s fifth rule. However, it is unsound. This harkens back to the notion that ducks belonging to the domain of birds is not a piece of *a priori* knowledge. Despite knowing that all ducks are birds, the differences between birds and mammals are not at all obvious. That is perhaps the underlying issue, a question of how identity is arrived at, in particular the failure of the essentialist program to capture what a thing is. The differentialist program would have us identify a thing by pinning down what it is not. It follows that we know ducks are birds because anatomically and genetically, ducks do not have the signatures of mammals or any other phylum for that matter. A deeper knowledge of taxonomy is required to firmly establish that ducks are, in fact, birds.

An exploration of soundness is much more challenging when analyzing metaphysically laden premises. Consider, for example, the second premise of the KCA: “The universe began to exist.” What exactly does it mean for anything to begin to exist? This question has posed more problems than solutions in the literature; for our purposes, it is not necessary to summarize that here. We can say of a Vizio 50-inch plasma screen television that it began to exist in some warehouse; in other words, there is a given point in time where a functioning television was manufactured and sold to someone. The start of a living organism’s life is also relatively easy to identify. However, mapping these intuitions onto the universe gets us nowhere because as I alluded to earlier, the universe is *unlike* ordinary entities. This is why the KCA has not been able to escape the charge of fallacy of composition. All ordinary entities we know of, from chairs to cars to elephants to human beings exist *within* the universe. They are, as it were, the parts that comprise the universe. It does not follow that because it is probable that all ordinary things begin to exist that the universe *must* have begun to exist.

This is a perfect segue into probability. Again, since Bayes’ Theorem is admittedly complex and not something that is easily handled even by skilled analytic philosophers, a return to the basics is in order. I will assume that the rule of distribution applies to basic arguments; this will turn out to be fairer to all arguments because treating premises as distinct events greatly reduces the chances of a given argument being true. I will demonstrate how this filters out bias in our arguments and imposes on us the need to strictly analyze arguments.**Using Basic Probability to Assess Arguments**

Let us state the KCA plainly:

Everything that begins to exist has a cause for its existence.

The universe began to exist.

∴ The universe has a cause for its existence.

As aforementioned, the first premise of the KCA is metaphysically laden. It is, at best, indeterminable because it is an inductive premise; all it takes is just *one* entity within the universe to throw the entire argument into the fire. To be fair, we can only assign a probability of .5 for this argument being true. We can then use distribution to get the probability of the argument being sound, so since we have a .5 probability of the first premise being sound, and given that we accept that the argument is not in violation of Kelley’s rules, we can therefore distribute this probability across one other premise and arrive at the conclusion that the argument has a 50% chance of being true.

This is preferable to treating each premise as an isolated event; I am being charitable to all arguers by assuming they have properly distributed their middles. Despite this, a slightly different convention might have to be adopted to assess the initial probability of an argument with multiple premises. An argument with six individual premises has a 1.56% chance of being true, i.e. .5^6. This convention would be adopted because we want a probability between 0 and 100. If we use the same convention used for simpler arguments with less premises, then an argument with six premises would have a 300% chance of being true. An arguer can then arbitrarily increase the amount of premises in his argument to boost the probability of his argument being true. Intuitively, an argument with multiple premises has a greater chance of being false; the second convention, at least, shows this while the first clearly does not. The jury is still out on whether the second convention is fair enough to more complex arguments. There is still the option of following standard practice and isolating an individual premise to see if it holds up to scrutiny. Probabilities do not need to be used uniformly; they should be used to make clear our collective epistemic uncertainty about something, i.e., to filter out dogma.

Let us recall my negation strategy and offer the anti-Kalam:

Everything that begins to exist has a cause for its existence.

The universe did not begin to exist.

∴ The universe does not have a cause.

Despite my naturalistic/atheistic leanings, the probability of my argument is also .5 because Craig and I share premise 1. The distribution of that probability into the next premise does not change because my second premise is a negation of his second premise. In one simple demonstration, it should become obvious why using basic probabilities is preferable over the use of Bayes’ Theorem. No matter one’s motivations or biases, one cannot grossly overstate priors or assign a probability much higher than .5 for metaphysically laden premises that are not easily established. We cannot even begin to apply the notion of *a priori *knowledge to the first premise of the KCA. We can take Larry being a bird as obvious, but we cannot take as obvious that the universe, like all things within it, began to exist and therefore, has a cause.

Now, a final question remains: how exactly does the probability of an argument being sound increase? Probability increases in accordance with the evidence. For the KCA to prove sound, a full exploration of evidence from cosmology is needed. A proponent of the KCA cannot dismiss four-dimensional black holes, white holes, a cyclic universe, eternal inflation, and any theory not in keeping with his predilections. That being the case, his argument becomes one based on presupposition and is therefore, circular. A full account of the evidence available in cosmology actually cuts sharply against the arteries of the KCA and therefore, greatly reduces the probability of it being sound. Conversely, it increases the probability of an argument like the Anti-Kalam being true. The use of basic probability is so parsimonious that the percentage decrease of the Kalam being sound mirrors the percentage increase of the Anti-Kalam being sound. In other words, the percentage decrease of any argument proving sound mirrors the percentage increase of its alternative(s) proving true. So if a full account of cosmological evidence lowers the probability of the Kalam being sound by 60%, the Anti-Kalam’s probability of being true increases by 60%. In other words, the Kalam would now have a 20% probability of being true while its opposite would now have an 80% of being true.

Then, if a Bayesian theorist is not yet satisfied, he can keep all priors neutral and plug in probabilities that were fairly assessed to compare a target argument to its alternatives. Even more to the point regarding fairness, rather than making a favored argument the target of analysis, the Bayesian theorist can make an opponent’s argument the target of analysis. It would follow that their opponent’s favored argument has a low probability of being true, given a more basic analysis that filters out bias and a systematic heuristic like the one I have offered. It is free of human emotion or more accurately, devotion to any given dogma. It also further qualifies the significance of taking evidence seriously. This also lends much credence to the conclusion that arguments themselves are *not* evidence. If that were the case, logically valid and unsound arguments would be admissible as evidence. How would we be able to determine whether one argument or another is true if the arguments themselves serve as evidence? We would essentially regard arguments as self-evident or tautologous. They would be presuppositionalist in nature and viciously circular. All beliefs would be equal. This, thankfully, is not the case.

Ultimately, my interest here has been a brief exploration into a fairer way to assess competing arguments. All of this stems from a deep disappointment in the abuse of Bayes’ Theorem; everyone is inflating their priors and no progress will be made if that continues to be permitted. A more detailed overview of Bayes’ Theorem is not necessary for such purposes and would likely scare away even some readers versed in analytic philosophy and more advanced logic. My interest, as always, is in communicating philosophy to the uninitiated in a way that is approachable and intelligible. At any rate, a return to the basics should be in order. Arguments should continue to be assessed; validity and soundness must be met. Where soundness proves difficult to come by, a fair initial probability must be applied to all arguments. Then, all pertinent evidence must be accounted for and the consequences the evidence presents for a given argument must be absorbed and accepted. Where amending of the argument is possible, the argument should be restructured, to the best of the arguer’s ability, in a way that demonstrates recognition of what the evidence entails. This may sound like a lot to ask, but the pursuit of truth is an arduous journey, not an easy endeavor by any stretch. Anyone who takes the pursuit seriously would go to great lengths to increase the epistemic certainty of his views. All else is folly.

I don’t understand how you can say that the kalam violates the fourth rule. You say that:

(1) Everything that begins to exist has a cause for its existence.

(2) The universe began to exist.

∴ The universe has a cause for its existence.

could be restated as:

(1)There are no things that are uncaused.

(2)There is no universe that is uncaused.

∴ All universes have a cause.

But that would be a inaccurate restatement. A correct restatement in negative terms would be:

(1)There are no things that are uncaused.

(2)There is no universe that did not begin to exist

∴ There are no universe that begin to exist uncaused

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The universe isn’t a *thing*. Your restatement clearly falls harder on the horns of fallacy of composition than the original formulation of the Kalam does. You’d first have to qualify that the universe has more in common with ordinary things than it doesn’t; I don’t see how the sum of the parts is equivalent to the parts, hence fallacy of composition

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But that was not the question. The question was whether it violated the fourth rule. Besides, you used the same word “thing” in *your* own restatement, and you missed that I sent a replacement reply correcting the first premise to “(1) Nothing that begins to exists is uncaused” (since that would be more accurate to Craigs formulation) before you published my first!

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I did use “thing” in my restatement, but that’s the issue with adopting the error of the original phrasing. I am paraphrasing Craig and showing how it’s in violation of the fourth rule. If going by your restatement, the conclusion is still not negative and therefore, violates the fourth rule.

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