# The Negation Strategy

By R.N. Carmona

Every deductive argument can be negated. I consider this an uncontroversial statement. The problem is, there are people who proceed as though deductive arguments speak to an a priori truth. The Freedom Tower is taller than the Empire State Building; the Empire State Building is taller than the Chrysler Building; therefore, the Freedom Tower is taller than the Chrysler Building. This is an example of an a priori truth because given that one understands the concepts of taller and shorter, the conclusion follows uncontroversially from the premises. This is one way in which the soundness of an argument can be assessed.

Of relevance is how one would proceed if one is unsure of the argument. Thankfully, we no longer live in a world in where one would have to go out of their way to measure the heights of the three buildings. A simple Google search will suffice. The Freedom Tower is ~546m. The Empire State Building is ~443. The Chrysler is ~318m. Granted, this is knowledge by way of testimony. I do not intend to connote religious testimony. What I intend to say is that one’s knowledge is grounded on knowledge directly acquired by someone else. In other words, at least one other person actually measured the heights of these buildings and these are the measurements they got.

Most of our knowledge claims rest on testimony. Not everyone has performed an experimental proof to show that the acceleration of gravity is 9.8m/s^2. Either one learned it from a professor or read it in a physics textbook or learned it when watching a science program. Or, they believe the word of someone they trust, be it a friend or a grade school teacher. This does not change that fact that if one cared to, one could exchange knowledge by way of testimony for directly acquired knowledge by performing an experimental proof. This is something I have done, so I do not believe on basis of mere testimony that Newton’s law holds. I can say that it holds because I tested it for myself.

To whet the appetite, let us consider a well-known deductive argument and let us ignore, for the moment, whether it is sound:

P1 All men are mortal.

P2 Socrates is a man.

C Therefore, Socrates is mortal.

If someone were completely disinterested in checking whether this argument, which is merely a finite set of propositions, coheres with the world or reality, I would employ my negation strategy: the negation of an argument someone assumes to be sound without epistemic warrant or justification. The strategy forces them into exploring whether their argument or its negation is sound. Inevitably, the individual will have to abandon their bizarre commitment to a sort of propositional idealism (namely that propositions can only be logically assessed and do not contain any real world entities contextually or are not claims about the world). In other words, they will abandon the notion that “All men are mortal” is a mere proposition lacking context that is not intended to make a claim about states of affairs objectively accessible to everyone, including the person who disagrees with them. With that in mind, I would offer the following:

P1 All men are immortal.

P2 Socrates is a man.

C Therefore, Socrates is immortal.

This is extremely controversial for reasons we are all familiar with. That is because everyone accepts that the original argument is sound. When speaking of ‘men’, setting aside the historical tendency to dissolve the distinction between men and women, what is meant is “all human persons from everywhere and at all times.” Socrates, as we know, was an ancient Greek philosopher who reportedly died in 399 BCE. Like all people before him, and presumably all people after him, he proved to be mortal. No human person has proven to be immortal and therefore, the original argument holds.

Of course, matters are not so straightforward. Christian apologists offer no arguments that are uncontroversially true like the original argument above. Therefore, the negation strategy will prove extremely effective to disabuse them of propositional idealism and to make them empirically assess whether their arguments are sound. What follows are examples of arguments for God that have been discussed ad nauseam. Clearly, theists are not interested in conceding. They are not interested in admitting that even one of their arguments does not work. Sure, what you find are theists committed to Thomism, for instance, and as such, they will reject Craig’s Kalam Cosmological Argument (KCA) because it does not fit into their Aristotelian paradigm and not because it is unsound. They prefer Aquinas’ approach to cosmological arguments. What is more common is the kind of theist that ignores the incongruity between one argument for another; since they are arguments for God, it counts as evidence for his existence and it really does not matter that Craig’s KCA is not Aristotelian. I happen to think that it is, despite Craig’s denial, but I digress.

Negating Popular Arguments For God’s Existence

Let us explore whether Craig’s Moral Argument falls victim to the negation strategy. Craig’s Moral Argument is as follows:

P1 If God does not exist, objective moral values do not exist.

P2 Objective moral values do exist.

C Therefore, God exist (Craig, William L. “Moral Argument (Part 1)”. Reasonable Faith. 15 Oct 2007. Web.)

With all arguments, a decision must be made. First, an assessment of the argument form is in order. Is it a modus ponens (MP) or a modus tollens (MT)? Perhaps it is neither and is instead, a categorical or disjunctive syllogism. In any case, one has to decide which premise(s) is going to be negated or whether by virtue of the argument form, one will have to change the argument form to state the opposite. You can see this with the original example. I could have very well negated P2 and stated “Socrates is not a man.” Socrates is an immortal jellyfish that I tagged in the Mediterranean. Or he is an eternal being that I met while tripping out on DMT. For purposes of the argument, however, since he is not a man, at the very least, the question of whether or not he is mortal is open. We would have to ask what Socrates is. Now, if Socrates is my pet hamster, then yes, Socrates is mortal despite not being a man. It follows that the choice of negation has to be in a place that proves most effective. Some thought has to go into it.

Likewise, the choice has to be made when confronting Craig’s Moral Argument. Craig’s Moral Argument is a modus tollens. For the uninitiated, it simply states: [((p –> q) ^ ~q) –> ~p] (Potter, A. (2020). The rhetorical structure of Modus Tollens: An exploration in logic-mining. Proceedings of the Society for Computation in Linguistics, 3, 170-179.). Another way of putting it is that one is denying the consequent. That is precisely what Craig does. “Objective moral values do not exist” is the consequent q. Craig is saying ~q or “Objective moral values do exist.” Therefore, one route one can take is keeping the argument form and negating P1, which in turn negates P2.

MT Negated Moral Argument

P1 If God exists, objective moral values and duties exist.

P2 Objective moral values do not exist.

C Therefore, God does not exist.

The key is to come up with a negation that is either sound or, at the very least, free of any controversy. Straight away, I do not like P2. Moral realists would also deny this negation because, to their minds, P2 is not true. The controversy with P2 is not so much whether it is true or false, but that it falls on the horns of the objectivism-relativism and moral realism/anti-realism debates in ethics. The argument may accomplish something with respect to countering Craig’s Moral Argument, but we are in no better place because of it. This is when we should explore changing the argument’s form in order to get a better negation.

MP Negated Moral Argument

P1 If God does not exist, objective moral values and duties exist.

P2 God does not exist.

C Therefore, objective moral values and duties exist.

This is a valid modus ponens. I have changed the argument form of Craig’s Moral Argument and I now have what I think to be a better negation of his argument. From P2, atheists can find satisfaction. This is the epistemic proposition atheists are committed to. The conclusion also alleviates any concerns moral realists might have had with the MT Negated Moral Argument. For my own purposes, I think this argument works better. That, however, is beside the point. The point is that this forces theists to either justify the premises of Craig’s Moral Argument, i.e. prove that the argument is sound, or assert, on the basis of mere faith, that Craig’s argument is true. In either case, one will have succeeded in either forcing the theist to abandon their propositional idealism, in getting them to test the argument against the world as ontologically construed or in getting them to confess that they are indulging in circular reasoning and confirmation bias, i.e. getting them to confess that they are irrational and illogical. Both of these count as victories. We can explore whether other arguments for God fall on this sword.

We can turn our attention to Craig’s Kalam Cosmological Argument (KCA):

P1 Everything that begins to exist has a cause.

P2 The universe began to exist.

C Therefore, the universe has a cause. (Reichenbach, Bruce. “Cosmological Argument”. Stanford Encyclopedia of Philosophy. 2021. Web.)

Again, negation can take place in two places: P1 or P2. Negating P1, however, does not make sense. Negating P2, like in the case of his Moral Argument, changes the argument form; this is arguable and more subtle. So we get the following:

MT Negated KCA

P1 Everything that begins to exist has a cause.

P2 The universe did not begin to exist.

C Therefore, the universe does not have a cause.

Technically, Craig’s KCA is a categorical syllogism. Such syllogisms present a universal () or existential quantifier (∃); the latter is introduced by saying all. Consider, “all philosophers are thinkers; all philosophers are logicians; therefore, all thinkers are logicians.” Conversely, one could say “no mallards are insects; some birds are mallards; therefore, some birds are not insects.” What Craig is stating is that all things that begin to exist have a cause, so if the universe is a thing that began to exist, then it has a cause. Alternatively, his argument is an implicit modus ponens: “if the universe began to exist, then it has a cause; the universe began to exist; therefore, the universe has a cause.” In any case, the negation works because if the universe did not begin to exist, then the universe is not part of the group of all things that have a cause.

Whether the universe is finite or eternal has been debated for millennia and in a sense, despite changing context, the debate rages on. If the universe is part of an eternal multiverse, it is just one universe in a vast sea of universes within a multiverse that has no temporal beginning. Despite this, the MT Negated KCA demonstrates how absurd the KCA is. The singularity was already there ‘before’ the Big Bang. The Big Bang started the cosmic clock, but the universe itself did not begin to exist. This is more plausible. Consider that everything that begins to exist does so when the flow of time is already in motion, i.e. when the arrow of time pointed in a given direction due to entropic increase reducible to the decreasing temperature throughout the universe. Nothing that has ever come into existence has done so simultaneously with time itself because any causal relationship speaks to a change and change requires the passage of time, but at T=0, no time has passed, and therefore, no change could have taken place. This leads to an asymmetry. We thus cannot speak of anything beginning to exist at T=0. The MT Negated KCA puts cosmology in the right context. The universe did not come into existence at T=0. T=0 simply represents the first measure of time; matter and energy did not emerge at that point.

For a more complicated treatment, Malpass and Morriston argue that “one cannot traverse an actual infinite in finite steps” (Malpass, Alex & Morriston, Wes (2020). Endless and Infinite. Philosophical Quarterly 70 (281):830-849.). In other words, from a mathematical point of view, T=0 is the x-axis. All of the events after T=0 are an asymptote along the x-axis. The events go further and further back, ever closer to T=0 but never actually touch it. For a visual representation, see below:

Credit: Free Math Help

The implication here is that time began to exist, but the universe did not begin to exist. A recent paper implies that this is most likely the case (Quantum Experiment Shows How Time ‘Emerges’ from Entanglement. The Physics arXiv Blog. 23 Oct 2013. Web.). The very hot, very dense singularity before the emergence of time at T=0 would have been subject to quantum mechanics rather than the macroscopic forces that came later, e.g., General Relativity. As such, the conditions were such that entanglement could have resulted in the emergence of time in our universe, but not the emergence of the universe. All of the matter and energy were already present before the clock started to tick. Conversely, if the universe is akin to a growing runner, then the toddler is at the starting line before the gun goes off. The sound of the gun starts the clock. The runner starts running sometime after she hears the sound. As she runs, she goes through all the stages of childhood, puberty, adolescence, adulthood, and finally dies. Crucially, the act of her running and her growth do not begin until after the gun goes off. Likewise, no changes take place at T=0; all changes take place after T=0. While there is this notion of entanglement, resulting in a change occurring before the clock even started ticking, quantum mechanics demonstrates that quantum changes do not require time and in fact, may result in the emergence of time. Therefore, it is plausible that though time began to exist at the Big Bang, the universe did not begin to existthus, making the MT Negated KCA sound. The KCA is therefore, false.

Finally, so that the Thomists do not feel left out, we can explore whether the negation strategy can be applied to Aquinas’ Five Ways. For our purposes, the Second Way is closely related to the KCA and would be defeated by the same considerations. Of course, we would have to negate the Second Way so that it is vulnerable to the considerations that cast doubt on the KCA. The Second Way can be stated as follows:

We perceive a series of efficient causes of things in the world.

Nothing exists prior to itself.

Therefore nothing [in the world of things we perceive] is the efficient cause of itself.

If a previous efficient cause does not exist, neither does the thing that results (the effect).

Therefore if the first thing in a series does not exist, nothing in the series exists.

If the series of efficient causes extends ad infinitum into the past, then there would be no things existing now.

That is plainly false (i.e., there are things existing now that came about through efficient causes).

Therefore efficient causes do not extend ad infinitum into the past.

Therefore it is necessary to admit a first efficient cause, to which everyone gives the name of God. (Gracyk, Theodore. “Argument Analysis of the Five Ways”. Minnesota State University Moorhead. 2016. Web.)

This argument is considerably longer than the KCA, but there are still areas where the argument can be negated. I think P1 is uncontroversial and so, I do not mind starting from there:

Negated Second Way

We perceive a series of efficient causes of things in the world.

Nothing exists prior to itself.

Therefore nothing [in the world of things we perceive] is the efficient cause of itself.

If a previous efficient cause does not exist, neither does the thing that results (the effect).

Therefore if the earlier thing in a series does not exist, nothing in the series exists.

If the series of efficient causes extends ad infinitum into the past, then there would be things existing now.

That is plainly true (i.e., efficient causes, per Malpass and Morriston, extend infinitely into the past or, the number of past efficient causes is a potential infinity).

Therefore efficient causes do extend ad infinitum into the past.

Therefore it is not necessary to admit a first efficient cause, to which everyone gives the name of God.

Either the theist will continue to assert that the Second Way is sound, epistemic warrant and justification be damned, or they will abandon their dubious propositional idealism and run a soundness test. Checking whether the Second Way or the Negated Second Way is sound would inevitably bring them into contact with empirical evidence supporting one argument or the other. As I have shown with the KCA, it appears that considerations of time, from a philosophical and quantum mechanical perspective, greatly lower the probability of the KCA being sound. This follows neatly into Aquinas’ Second Way and as such, one has far less epistemic justification for believing the KCA or Aquinas’ Second Way are sound. The greater justification is found in the negated versions of these arguments.

Ultimately, one either succeeds at making the theist play the game according to the right rules or getting them to admit their beliefs are not properly epistemic at all; instead, they believe by way of blind faith and all of their redundant arguments are exercises in circular reasoning and any pretense of engaging the evidence is an exercise in confirmation bias. Arguments for God are a perfect example of directionally motivated reasoning (see Galef, Julia. The Scout Mindset: Why Some People See Things Clearly and Others Don’t. New York: Portfolio, 2021. 63-66. Print). I much prefer accuracy motivated reasoning. We are all guilty of motivated reasoning, but directionally motivated reasoning is indicative of irrationality and usually speaks to the fact that one holds beliefs that do not square with the facts. Deductive arguments are only useful insofar as premises can be supported by evidence, which therefore makes it easier to show that an argument is sound. This is why we can reason that if Socrates is a man, more specifically, the ancient Greek philosopher that we all know, then Socrates was indeed mortal and that is why he died in 399 BCE. Likewise, this is why we cannot reason that objective morality can only be the case if the Judeo-Christian god exists, that if the universe began to exist, God is the cause, and that if the series of efficient causes cannot regress infinitely and must terminate somewhere, they can only terminate at a necessary first cause, which some call God. These arguments can be negated and the negations will show that they are either absurd or that the reasoning in the arguments is deficient and rests on the laurels of directionally motivated reasoning due to a bias for one’s religious faith rather than on the bedrock of carefully reasoned, meticulously demonstrated, accuracy motivated reasoning which does not ignore or omit pertinent facts.

The arguments for God, no matter how old or new, simple or complex, do not work because not only do they rely on directionally motivated and patently biased reasoning, but because when testing for soundness, being sure not to exclude any pertinent evidence, the arguments turn out to be unsound. In the main, they all contain controversial premises that do not work unless one already believes in God. So there is a sense in which these arguments exist to give believers a false sense of security or more pointedly, a false sense of certainty. Unlike my opponents, I am perfectly content with being wrong, with changing my mind, but the fact remains, theism is simply not the sort of belief that I give much credence to. Along with the Vagueness Strategy, the Negation Strategy is something that should be in every atheist’s toolbox.

# Philosophy of Religion Series: Buddhism and The Problem of Evil

By R.N. Carmona

The Problem of Evil, as normally construed, needs to be reframed in order to be discussed more generally in the philosophy of religion. When one thinks of the problem, one thinks about the incongruity between the evil and suffering we observe in the world and the idea of a perfectly benevolent deity. In issues of dissonance, the simplest solution is to identify which one of your beliefs is causing the issue. While it is possible that both conflicting beliefs can be wrong, sometimes it is that one is the case while the other is not. Christians might not allow for the radical solution I am going to offer by way of Buddhism, but it is a viable solution nonetheless. Buddhism is a godless religion and as such, one accomplishes reframing the problem by removing one of the elements causing tension. In this particular case, we simply remove the belief in a perfectly good god. What we are then left with is the fact that evil and suffering abound in our world, which is a problem all its own.

What does Buddhism have to say about evil and suffering? What answers might it give us to start mitigating an issue that affects us all? I think that Buddhism will accomplish something in the philosophy of religion that Christianity has not. Not only will it solve the Problem of Evil, but it will redistribute it, as it were, into the real world where it belongs. This is not to say that Christians do nothing to address evil and suffering, but every hour spent on batting around the tired literature surrounding the Problem of Evil is time not spent addressing the actual problem. As we will see later in this series, beliefs about a god serving as deus ex machina and renewing this degenerated existence predate Christianity and Islam. In other words, people have had similar beliefs for thousands of years, convinced that the restoration of the Earth and humankind to a state without blemish would certainly happen within their lifetimes. Thousands of years have gone by and we are still plagued by many of the same issues that they encountered. The solutions that Buddhism will offer will place the responsibility of solving the problem of evil and suffering squarely on our shoulders. There is no god out there waiting for the opportune time to regenerate all of existence. Buddhism makes the problem our problem and takes it out of the hands of philosophers that prefer argument to action.

Buddhism’s Definition of Evil and Suffering

In Buddhism, suffering is the subject of the Four Noble Truths:

• Dukha: There is suffering because we experience a great deal of disappointment in life. Illness and injury are obvious causes of suffering, but even when we do not find our leg in a cast or have to deal with the death of a loved one, we still lack fulfillment and desire more than we currently have. In the Western sense of thinking, we seldom stop to count our blessings.
• Samudāya: Suffering is rooted in craving (tanhā). Greed, ignorance, and hatred, generally speaking, define our addictions.
• Nirodha: To cease suffering, one need only detach oneself from addictions. Detachment is a concept ripe for philosophical exploration, aside from the subject matter currently in focus.
• Magga: The way through which we can end both our own suffering and the suffering of others. This is inhered in the Eightfold Path.

The Eightfold Path to end suffering is as follows:

1. Right Understanding – Sammā ditthi: To live by the Buddha’s teachings, not in the Western, submissive sense, but approaching even his teachings with skepticism and discretion
2. Right Intention – Sammā san̄kappa: To learn to assess one’s motives and intentions and being sure to see things clearly, without prejudices and assumptions
3. Right Speech – Sammā vācā: To speak the truth and to shun destructive lying. This would also require one to avoid gossiping, slandering, and insulting others
4. Right Action – Sammā kammanta: To live in harmony with all living things; this entails a commitment to not cause harm, especially killing
5. Right Livelihood – Sammā ājīva: To earn a living without exploiting other people or causing harm. This would entail not selling potentially harmful paraphernalia or products
6. Right Effort – Sammā vāyāma: To maintain positive states of mind. This involves keeping oneself from thinking in terms of violence, revenge, and so on
7. Right Mindfulness – Sammā sati: To be keenly aware of your thoughts, emotions, and any of the body’s corresponding sensations as it pertains to destructive emotions like anger but also positive feelings like pleasure
8. Right Concentration – Sammā samādhi: To cultivate the focus necessary to make this deeper awareness of oneself possible

Of interest is Buddhism’s non-duality; Buddhists do not think of evil and suffering the way most of us do in the West. For us, when we think of evil, we think of the psychopathic serial killer. When we think of suffering, we imagine perhaps a homeless person or someone who is terminally ill laying in a hospital bed. We do not realize that the same sources give rise to both evil and suffering. This is not to merely state that an evil person causes the suffering of another person. That is stating the obvious. Rather, it is to say that greed (the rooster), ignorance (the pig), and hatred (the snake) give rise to evil and suffering within the same individual. The same reasons leading a person to be characterized as evil also result in his own suffering. As Kyokai states: “Greed rises from wrong ideas of satisfaction; anger rises from wrong ideas concerning the state of one’s affairs and surroundings; foolishness rises from the inability to judge what correct conduct is” (Kyokai, Bukkyo Dendo. The Teaching of Buddha. 162. Print). Mark Epstein elaborates:

When we refuse to acknowledge the presence of unwanted feelings, we are as bound to them as when we give ourselves over to them indignantly and self-righteously. Religion has traditionally counseled believers to withdraw from aggressive, erotic, or egotistical states of mind, replacing them with the “purer” states of devotion, humility, and piety. Psychoanalysis has encouraged its adherents to be less fearful of these emotions, to understand their roots and recover the energy that has been lost through the failure to accept primitive urges or longings. Buddhism, alone among the world’s religions, has taken a characteristically middle path, recognizing the need to be free from destructive emotions while at the same time seeing that such freedom comes through nonjudgmental awareness of just those emotions we seek freedom from.

Epstein, Mark. Thoughts Without A Thinker: Psychotherapy From A Buddhist Perspective. New York: Perseus Books Group, 1995. 24. Print

Buddhism, therefore, does not relocate evil in others. Unlike other religions, it does not paint the worst of men as monsters or as influenced or even possessed by evil entities. Buddhism, first and foremost, identifies a propensity for evil in you. It also identifies the source of suffering in you. This is a good start because it allows us, in the main, to keep ourselves from slipping into behavioral patterns that result in suffering or evil. Of course, the larger issues are still unanswered. There is a great deal of suffering to address, not only in humans, but in animals as well. Buddhism should offer a way to address the wider evil and suffering in the world: political corruption, poverty, genocide, war, and so on. This is, after all, what people have looked to gods to address, so we are left with a staggeringly massive problem once we remove a perfectly good god from equation; evil and suffering are suddenly the literal weight of the world on our shoulders. It is likely that because these issues are so intimidating and have a way of making us feel insignificant and small, we find solace in the idea that something greater and more powerful than ourselves will eventually rescue us. Like children, who make a mess of their rooms knowing their parents will clean up after them, we have made a mess of our planet and look to a celestial father figure to bail us out. It is time now to reckon with the fact that we are adults; we are on our own and this is entirely our problem to fix.

Predictably, then, if Buddhism identifies evil and suffering in us, then it also identifies the solution in us. This is Buddhism’s greatest insight with respect to evil and suffering. Epstein states:

Yet, one of the most compelling things about the Buddhist view of suffering is the notion, inherent in the Wheel of Life image, that the causes of suffering are also the means of release; that is, the sufferer’s perspective determines whether a given realm is a vehicle for awakening or for bondage. Conditioned by the forces of attachment, aversion, and delusion, our faulty perceptions of the realms—not the realms themselves—cause suffering.

Ibid., 16

Briefly, the Wheel of Life is comprised of the Six Realms of Saṃsāra. Below is an image to help visualize what is inhered in each realm:

Prior to assuming a panoramic view, Buddhism’s view on animals is crucial. Recall stages three thru five of the Eightfold Path: Right Speech, Right Action, and Right Livelihood. These stages concern Buddhist ethical conduct (śīla). One of Buddhism’s precepts is ahiṃsā (non-violence). Bronwyn Finnigan, Senior Lecturer in the School of Philosophy at the Australian National University, outlines several arguments that extends ahiṃsā to animals. He states: “Since killing and harming animals causes suffering, and since suffering is intrinsically bad and should be prevented, it follows that one should not kill or harm animals” (Finnigan, Bronwyn. Buddhism and the moral status of animals. ABC Religions and Ethics. 21 Nov 2018. Web.). He also remarks: “I do not desire to suffer. If I were killed that would cause me to suffer. Animals are like me in not desiring to suffer. Killing animals causes them to suffer. So, I should not kill animals“; “Psychological states exist but no selves who own those states. If suffering should be removed, given some interest, then all sufferings should be removed, given some interest. Killing and harming animals causes them to suffer. Animals have an interest not to suffer. So, we should not kill or harm animals“; “Not killing or harming animals is a way to cultivate compassion. One should be compassionate. So, one should not kill or harm animals” (Ibid.). One of Finnigan’s four arguments must resonate with everyone. As a neo-Kantian, his second argument is the most compelling. In other words, since animals are like me, in that there is nothing that makes me special or superior to them as Western religions posit, they do not desire to suffer. It follows, therefore, that I should not harm or kill animals. Pursuing animal rights is too tangential for our current purposes, but Christine Korsgaard has an excellent take on this issue (Korsgaard, Christine M. 2011. “Interacting with Animals: A Kantian Account.” In The Oxford Handbook of Animal Ethics, ed. Tom L. Beauchamp and R. G. Frey, 91-118. Oxford: Oxford University Press.).

Now, to assume a bird’s-eye view. What are we to do about all the suffering and evil in the world? If we set aside the historical missteps some Buddhists have taken, e.g. the manner in which some have embraced violence, and try to imagine, instead of a Judeo-Christian-Islamic world, a Buddhist world, would the Eightfold Path solve the real problem of suffering and evil? If we all acquired a deep awareness of our cravings and subsequent addictions; if we all agreed to stop harming and killing others; if we all agreed to stop insulting one another and gossiping; if we all designed to meditate and unravel latent traumas; if we all studied the teachings of Buddha, building upon his initial ideas, do we now find ourselves in a better world? The greatest conceivable human being can be anyone of us, but, to my mind, there is no greater modern exemplary than the Dalai Lama. Boris-Dunchunstang recalls his story:

It was during the early morning hours of February 4, 1997, when three monks who were sleeping a few hundred yards from my living quarters were stabbed to death. They were cut up in a fashion that resembled an exorcism. One of the monks was my dearest friend and confidant, seventy-year-old Lobsang Gyatso. He was found dead in bed. Two younger monks, Ngawang Lodoe and my Chinese-language interpreter, Lobsang Ngawan, had been stabbed fifteen to twenty times, leaving the walls of the small monks’ chamber splattered with blood. I suspect there could have been five to eight attackers. The murderers were sending a very clear message to me.

Boris-Dunchunstang, Eileen R. Finding Forgiveness. New York: McGraw Hill, 2006. 60-61. Print.

The Dalai Lama’s response to this tragedy is not what one would expect. He did not seek retribution or vengeance. He analyzed his initial shock and ensuing anger, and ultimately resolved to forgive the assailants. “Forgiveness is about healing suffering for ourselves and others. Until we develop compassion within ourselves and a concern about the welfare of others, we cannot truly forgive” (Ibid., 63). Massive problems like evil and suffering, and everything they entail, require an even greater solution. This, for much of Western civilization, we have imagined to be God. The solution, however, stares back at us every time we look in the mirror.

Buddhism’s solution to the Problem of Evil is to remove gods from the equation and reestablish humanity as both the cause and end of its own suffering. Mbembe, speaking of larger structural forces, invokes the ancient Greek idea that is inherent in the Buddhist definition of suffering:

The vast movement of repopulation of the world inaugurated at the edge of modern times ended in a massive “taking of lands” (colonization) on a scale and using technologies never before seen in the history of humanity. Far from leading democracy’s spread across the planet, the race for new lands opened onto a new law (nomos) of the Earth, the main characteristics of which was to establish war and race as history’s two privileged sacraments. The sacramentalization of war and race in the blast furnace of colonialism made it at once modernity’s antidote and poison, its twofold pharmakon.

Mbembe, Achille. Necro-Politics. London: Duke University Press, 2019. 6 Print.

It is more probable that the suffering and evil we see in the world is because half of the world population persists under the delusion that the world is supposed to be degenerate. This is par for the course, all a prelude for the second advent of Christ, for instance. While that has not stopped Christians in the West from taking action against suffering and evil in the world, they all believe that there is no ultimate solution that humans, on their own, can implement. They continue to believe that the world will remain in a degenerate state despite our collective efforts. Buddhism does better in this respect, returning all power to humanity, and imbuing us, once again, with the god-like power we continue to identify in our own species. We are the source of our own suffering. Specifically, our lack of self-awareness and our lack of compassion for other people has us in this predicament. What’s worse is that now there are forces much larger than any one person at play and it is required for us to topple these idols before we can renew human civilization: American Democracy, racism, colonialism, Capitalism, and all the greed, corruption, and human rights abuses that flow from them. These are evils that we ourselves have cultivated and evils that perpetuate a bulk of the world’s suffering.

What that leaves, then, is disease, natural disasters, and all manner of suffering that is outside of our control. Inherent in Buddhism, as the Dalai Lama identified, is that these things will happen and they will pass. People we love will die of disease or in a natural disaster. There is no finger to point in this case, no one we can blame. But as it is with anger, jealousy, pleasure, and so on, we have to develop a deeper awareness of our mourning and find a way to work through it. Buddhism has a larger, less naturalistic framework, that is capable of addressing existential crises like the loss of a loved one, e.g. the cycle of death and rebirth (saṃsāra).

Ultimately, Buddhism offers much in the way of a solution for the Problem of Evil. To reiterate, it relieves the cause of tension, namely the belief in a perfectly good deus ex machina that will eventually restore the Earth from its current degeneracy. Buddhism then identifies the true source of evil and suffering, which also happens to be the solution to our suffering; humankind, in other words, is like the notion of pharmakon, both its own poison and antidote. In recognition of this truth, Buddhism then offers us a path to release our cravings and end our own suffering: wisdom (pāli), ethics (śīla), and meditation (bhāvanā). Most importantly, Buddhism gives us the potential to finally stop arguing about the Problem of Evil in the philosophy of religion and turn our attention to the actual problem of evil and suffering in our world. The restoration of our degenerate world rests on our shoulders. Aside from solving a longstanding problem in the philosophy of religion, Buddhism provides a prescription to solve the problem at large. This is the kind of solution we should all get behind.

# What Is Anti-Natalism Good For?

By R.N. Carmona

Skepticism that results from the bias of the skin over one’s eyes is unhealthy. When considering whether skepticism of a view is healthy, what I consider is systematization. In other words, I consider how well a given view coheres with other views one holds. Philosophy is the impetus of systematization because when reasoning, one is to avoid fallacies and cognitive biases, or at least, that is the hope. Unfortunately, I find that there are views, even in philosophy, that put a great deal of stress on making an individual’s philosophy systematic. In truth, I am not so sure most people who fancy themselves philosophers even care or they hold incongruous views with a sort of negligence with regards to whether or not the positions cohere with one another.

Anti-natalism is precisely one of these positions that has fatal issues as far as its coherence with other views. Even more fatal is its allegiance to undeniable implications, some that have been exhausted for over a decade and others that I intend to point out. After outlining David Benatar’s arguments and Christopher Belshaw’s argument for anti-natalism, I will demonstrate the number of ways in which it fails to cohere with other positions an individual might hold.

Arguments For Anti-Natalism

Benatar offers two arguments for anti-natalism: 1) if one’s daughter were to suffer even a pin-prick, then procreation is wrong, the happiness and pleasure that she would have experienced had she been born notwithstanding; 2) despite the accumulated good she might experience, the good is outstripped by the bad (see Benatar, David. “Why it is better never to come into existence.” American Philosophical Quarterly, vol. 34, no. 3, 1997 and Benatar, David. Better Never to Have Been: The Harm of Coming into Existence. New York: Oxford University Press, 2006. Print.). His rationale is that “the absence of pain is good, i.e., better than its presence, with regard to one who could have existed but in fact never will. In addition, the absence of pleasure is not bad, in the sense of no worse than its presence, unless there is someone who exists and would have been deprived of it” (Metz, Thaddeus. Contemporary Anti-Natalism, Featuring Benatar’s Better Never to Have Been. South African Journal of Philosophy 31 (1):1-9., 2012).

Belshaw offers a different argument in where he tries to avoid a fatal implication already present in Benatar’s arguments. Metz summarizes it as follows:

Belshaw suggests that anti-natalism follows from the principle that is wrong to exploit the misfortunes of others, specifically, human babies. The lives of babies, Belshaw argues, are not qualitatively different from those of animals such as rabbits and sheep, where these beings lack an awareness of themselves over time, or at least a very sophisticated one. Instead, they tend to be ‘caught in the moment’, meaning that, for them, a later pleasure cannot compensate for a present pain. Although we might want to keep an animal alive and hence be willing to let it suffer now in the expectation that it will be happy down the road, Belshaw maintains that, from the perspective of the animal’s welfare, it would be better for it to die painlessly than to undergo the burden. And if it would be better for such an animal to die painlessly rather than face any harm, the same is true for babies, whose mental states are more or less the same and who are bound to suffer from hunger, colic, gastrointestinal discomfort, emotional distress, etc. (Ibid., 7)

With both arguments clearly stated, we can now turn to the litany of problems anti-natalism has. First and foremost, we will go through a systematic exercise. We will imagine adopting anti-natalism while subscribing also to other prominent perspectives. After that, the implications of anti-natalism will be made more clear. Finally, I will show that despite Belshaw’s Kantian language, his new argument in favor of anti-natalism misses the mark and is actually not in keeping with neo-Kantian ethics.

The Systematic Exercise and The Fatal Implications Of Anti-Natalism

To reiterate, a systemic exercise can be thought of in the following way. Imagine a collector of puzzles who is not the most organized person. He puts the puzzles together meticulously, often spending hours on them, and even frames the ones he finds aesthetically pleasing. The ones that do not appeal to him as much are partially taken apart and put back in the box. Sometimes, he does not notice when pieces hit the ground and so, over time, pieces from one puzzle end up in the wrong box. A philosopher, apart from ensuring that his philosophy is one of example, in that it is one that he is able to live by, should ensure that his views fit together like pieces of a puzzle. It is often the case that people have incongruous views. What is worse is that some people are fully aware of the dissonance and choose to leave it unaddressed. The point of a systematic exercise, then, is to ensure that the your pieces fit together like a puzzle.

With this in mind, we can now adopt anti-natalism in our philosophy. We can then ask whether it coheres with a given view we are already subscribed to. To my mind, there is no viable way for someone to be pro-choice on the issue of abortion and an anti-natalist. As Benatar and Belshaw have made clear, they have no intention of resigning their view to silence. They very much intend to convince other people that it is wrong to have children. Invariably, therefore, it is their intention to persuade all women not to have children. They, therefore, cannot claim to be pro-choice on the issue of abortion and by extension, any form of birth control. Benatar and Belshaw must argue that all women should avoid pregnancy at all costs.

From this, we can see a fatal implication that has already cropped up in the literature. Anti-natalism implies pro-mortalism, which implies the extinction of the human species. This is what Belshaw is looking to avoid in his argument. Metz states that “Belshaw points out that, although a future good cannot make up for a present bad for a being unaware of its future, it can do so for a being that is aware of its future, namely, a person” (Ibid.). What a person maintains is an optimism that their circumstances will improve. This is not tantamount to actually knowing the future. In fact, no one knows whether they currently have a terminal illness like pancreatic cancer. By the time the symptoms drive one to the hospital, the cancer is likely already in its later stages, in where the chances of survival have dramatically decreased. While one may have it in their heads that their circumstances are bound to improve, it is also likely that they are going to end up worse than anticipated. Babies clearly cannot know their own futures and parents, even if they were to extrapolate from their own experiences, cannot predict that their child’s life will improve beyond gastrointestinal discomfort and emotional distress. Setting aside that not all babies suffer from colic and the lives of all babies are not bogged down by the sort of helpless suffering Belshaw has in mind, he does not avoid the pitfall of pro-mortalism. To add insult to injury, his argument implies a very specific pro-mortalism, namely infanticide.

Briefly, pro-mortalism is the view that if one’s goal is to prevent the suffering of any given individual, then one should ethically kill this individual or put another way, to prevent the suffering of humanity, it is ethical to kill all of humanity. So even if one is too squeamish about pushing an overweight man onto the tracks to save five other people from an oncoming train, it would appear that anti-natalists are just fine with pulling a lever to meet the same end. In other words, while anti-natalists certainly will not go as far as creating a super virus that is guaranteed to kill us all, they are content with prescribing an equally lethal pill that will ensure the same consequence. This is precisely why Belshaw’s argument is not Kantian in spirit. We will circle back around to this shortly.

Continuing on with our systematic exercise, imagine now that you are adopting anti-natalism, but you are a self-described vegan and environmentalist. If an anti-natalist is committed, by implication, to pro-mortalism, then they are in favor of birth control for animals that understand their own suffering and the suffering of other individuals. This means that our favorite pets, cats and dogs, are to be spayed and neutered across the board. This also means that the very animals exploited by the meat industry should be marched to the ultimate slaughter, extinction. It follows, therefore, that one cannot be an anti-natalist and a vegan. Environmentalism is harder to see, but we usually care about deforestation, warming oceans, and so on. The reason for this is because human activity is having detrimental effects on habits that belong to, for instance, polar bears, the great apes, and cetaceans. Anti-natalism would entail the extinction of these higher mammals as well because they no doubt comprehend and even reflect upon their own suffering.

In the same vein, anti-natalism would imply suicide. If the goal now is to prevent your own potential suffering, then you should kill yourself. This is ultimately why I cannot make this view cohere with my neo-Kantian bents. I cannot, from the seat of my own existence, interfere with the will of other ends who see fit to bring children into existence. Inherent in the idea of exploitation is any attempt to dissuade someone from something they want to do, especially if their action harms no one else. While life definitely offers a bundle of experiences that are evaluated as bad, it also offers experiences that are good. To say that it is better for someone to never have existed because pain is bad, despite no one being here to experience it, smacks of unsubstantiated idealism. I can ready a retort: pleasure is good, despite no one being here to experience it. It is inconsistent to idealize a thesis but not its antithesis. It is either that both pain and pleasure exist without a person to experience and evaluate them or that they only exist in a conscious biological being that has physical and psycho-emotional ways to experience pain, and a mind through which it evaluates them and puts them into perspective. The latter is more cogent.

Now, to the charge that I have to be a utilitarian to make an argument concerning the evaluative weights of good and bad in a person’s life; I think it misses the mark. The argument is utilitarian in character, but not ultimately because it does not extend to other persons. I am not saying that if an outsourced factory full of underpaid, outsourced workers leads to the production of expensive phones that will make millions of people happy, then the suffering of the relatively fewer workers is justified, and that in light of this, the practice of exploitative outsourcing should continue. What I am saying is that whether a person decides their life is worth living is entirely their judgment call and that if they choose to assess the value of their life by weighing good versus bad experiences, it is a typical and valid form of assessment. The view is ultimately Kantian because if I recognize this rational being as an end in themselves, and not a means, then their evaluative judgment has to be suitable for their purposes. Insofar as they are not intentionally harming other persons in the process, their choices are entirely theirs to make. I will set aside collateral harm as the result of one’s choice to get euthanized. Like suicide, euthanasia is a complex issue, but I think with respect to suffering, it is better for a family to suffer the loss of their loved one than to see their loved one in a great deal of incessant and tortuous pain. In any case, if upon completing their assessment they decide that they are fit to raise a child and then pursue having one, and they make this decision on the basis that their child can have a life equal to or better than the one they have led, it is not my place to interfere with their choice. This is the true position of a Kantian. Belshaw misses the mark by a wide margin.

The following questions are in order. Why have Benatar and Belshaw put so much weight on suffering? What has driven them to grossly overstate the amount of suffering an individual experiences? This is why I think anti-natalism is fatalistic and ultimately, defeatist. When considering the scourge of poverty, proliferated by restrictive abortion policies, despotism, Capitalist exploitation, and so on, it is easy to resign oneself to the idea that maybe we are better off not having children at all. It is easier still to feel hopelessly small and powerless to effect real change. If we had no way to address suffering, then perhaps anti-natalists would be right. What lies before us, then, are two pills. On the one hand, the anti-natalist is offering a pill that works very much like a slow-working but lethal venom. Take it and humanity is doomed to extinction; higher mammals and other cognitively advanced animals, e.g. ravens and eagles, are also doomed to extinction. On the other hand, the pill of the pro-natalist is the promise of human flourishing by way of reducing suffering. It is better to raise awareness of the myriad problems we face as a species, so that we can come together to articulate, plan, and implement working solutions. With the systematic exercise in mind, it should be obvious that anti-natalism does not cohere with humanism.

To review, anti-natalism is incongruous with veganism, environmentalism, humanism, Kantian ethics, and pro-choice politics. If one subscribes to any of these views, one cannot subscribe to anti-natalism without significant difficulties. The most immediate issue, apart from being defeatist with respect to the problems we face as a species, is that the anti-natalist has succumbed to base individualism. Anti-natalism, therefore, does not cohere with collectivism. In other words, Kant does not speak of one rational being and one end in itself, but ends in themselves and rational beings. It is clear that he is approaching ethics with others in mind as opposed to himself, so again, to think that you have the right to interfere in a person’s decision to procreate is a form of exploitation because in order to convince someone of something that does not benefit them, you have to exploit the fact that they are gullible or, in other words, psychologically weaker than yourself. You have to see them as someone you can manipulate into believing something that is, in the end, ineluctably fatalistic. The thinking goes that even if humanity dodges every bullet, it ultimately will not survive the heat death of the universe. But for us very finite beings, with lifespans of 80 or so years, the prospect of billions of more years for our species is like an eternity. Anti-natalists have no right to prematurely take that from us just because they have given up on offering resolutions for the vast amounts of human suffering in our world.

That is ultimately the main problem stemming from anti-natalism’s incongruity with collectivism. Convincing everyone, everywhere to not have children will be to guarantee an increase in suffering the closer and closer we get to extinction, suffering that would have been avoided had their been just a few more farmers, a few more doctors, a few more people to listen to someone about their mental health struggles, and so on. What you are ultimately taking away is every chance the living will have to meet someone who will add enormous value to their lives. This can be a cutting edge scientist or engineer who solves a longstanding problem, like the incapacity for us to regrow severed limbs. Or it can be someone who would have become an incredible friend, partner, child, or parent.

One might now say that some of these arguments sound suspiciously pro-life. Well, the question has never been whether someone who is pro-choice values human life. The question has always been whether a fetus’ hypothetical rights override the rights of living, breathing people, specifically the mother and her extant family. The question has always been about whether it is my place to interfere with a woman’s decision to have an abortion. My resolve to not interfere in these decisions does not mean I do not value human life at all. Furthermore, my resolve is informed by the fact that forcing women to bring children into poverty or into a household in where domestic violence is a regular occurrence results in a vicious cycle that benefits parties fully intent on exploiting the poor. There is a reason why the more affluent and educated have significantly less abortions.

More specifically, I am fully aware that I am paraphrasing Don Marquis’ Future-Like-Ours Argument:

The loss of one’s life deprives one of all the experiences, activities, projects, and enjoyments which would otherwise have constituted one’s future. Therefore, killing someone is wrong, primarily because the killing inflicts (one of) the greatest possible losses on the victim. To describe this as the loss of life can be misleading, however. The change in my biological state does not by itself make killing me wrong. The effect of the loss of my biological life is the loss to me of all those activities, projects, experiences, and enjoyments which would otherwise have constituted my future personal life. These activities, projects, experiences, and enjoyments are either valuable for their own sakes or are means to something else that is valuable for its own sake. Some parts of my future are not valued by me now, but will come to be valued by me as I grow older and as my values and capacities change. When I am killed, I am deprived both of what I now value which would have been part of my future personal life, but also what I would come to value. Therefore, when I die, I am deprived of all of the value of my future. Inflicting this loss on me is ultimately what makes killing me wrong. This being the case, it would seem that what makes killing any adult human being prima facie seriously wrong is the loss of his other future.

Marquis, Don. “Why Abortion is Immoral”. Journal of Philosophy, Vol. 86, 183-202, 1989.

I do not deny the strength of this argument given that the child in question is not born into poverty or domestic violence and more importantly, that the child’s mother is not giving birth under duress, i.e., giving birth because her government leaves her with no other option. Marquis’ argument has considerable force given that a mother or couple are in good position to raise a child. While it is still ultimately her choice, it would be strange if she did not find other recourses to prevent pregnancy, especially given that she is sufficiently educated and affluent. It will be an instance of a bad choice begetting another bad choice, but even cases like this are outside of my jurisdiction. More importantly, this is all beside the point.

Conclusion

We have now come full circle. Anti-natalism overstates the value of suffering while overlooking the fact that good parents want their children to have better lives than their own. We cannot prevent pin-pricks, paper cuts, fevers, and broken bones, but we can be sure to create happiness that far exceeds the pain they experience; one can therefore, explore whether anti-natalism coheres with Libertarian free will or compatibilism because prima facie, it appears that it is at odds with yet another hallmark assumption in philosophy: humans have free will. The position, aside from failing to agree with a number of views people can have, is fatalistic, defeatist, and anti-naturalist. As a naturalist, I cannot ignore the dissonance inherent in a view that would have me argue against the evolutionary drives of species to survive and pass on their genes. While I am in agreement with ethical reasons to avoid pregnancy, e.g., specifically when one is in poverty, I do not condone telling everyone, everywhere to stop reproducing. A good alternative to reproducing is to adopt children that are currently orphaned. Even with that sort of ethical advice, I am not asking everyone, everywhere to solely adopt children.

Ultimately, anti-natalism is useful for sake of systematic exercises. The view is perfect to demonstrate how a wayward puzzle piece finds its way into the wrong box. It is incumbent on a philosopher to ensure that his views cohere with one another. If not, the dissonance that results from two views in conflict implies that at least one of his views is false. In the end, I think an anti-natalist has to resign to participate in no forms of activism. Feeding the homeless, clothing the naked, aiding the needy, and all humanitarian efforts are just arbitrary ways to extend a life that is, according to the anti-natalist, rife with suffering. It is a defeatist, nihilistic, fatalistic position that cannot be made to fit in any philosopher’s puzzle because it is patently false. Let us relegate anti-natalism to a checkpoint in our history of philosophy books, to the dustbin with other thought experiments. Whatever you do, however, do not allow the venom to be injected into your veins.

# A Summary of My Paper

By R.N. Carmona

I have submitted a paper to Philosophical Studies addressing Dustin Crummett and Philip Swenson’s paper. Admittedly, this is my first attempt at publishing in a philosophy journal. I took a swing with no guidance, no co-author, and no funding. There is of course a chance it gets rejected, but I am hoping for the best. In any case, I think my paper provides heuristics for anyone looking to refute Evolutionary Moral Debunking Arguments like Crummet and Swenson’s. Let us turn to how I dissect their argument.

They claim that their Evolutionary Moral Debunking Argument Against Naturalism (EMDAAN) stems from Street’s and Korman and Locke’s EMDAs. The latter EMDAs target moral realism while Crummett and Swenson’s targets naturalism. The issue with theirs is that they grossly overlook the fact that both Street and Korman & Locke do not argue that naturalism is threatened by EMDAs. Street argues that her practical standpoint characterization of constructivism sidesteps any issues her EMDA might have presented for her naturalism. Korman and Locke target the minimalist response and in a separate paper, not cited by Crummett, relativism. They do not target naturalism either.

At first glance, I compared Crummett and Swenson’s argument to Lewis’ long-defeated Argument Against Atheism. They state: “The problem for the naturalist here is that, if naturalism is true, it seems that the faculties responsible for our intuitions were formed through purely natural processes that didn’t aim at producing true beliefs” (Crummett & Swenson, 37). One can easily see how they paraphrase Lewis who says:

Supposing there was no intelligence behind the universe, no creative mind. In that case, nobody designed my brain for the purpose of thinking. It is merely that when the atoms inside my skull happen, for physical or chemical reasons, to arrange themselves in a certain way, this gives me, as a by-product, the sensation I call thought. But, if so, how can I trust my own thinking to be true? It’s like upsetting a milk jug and hoping that the way it splashes itself will give you a map of London. But if I can’t trust my own thinking, of course I can’t trust the arguments leading to Atheism, and therefore have no reason to be an Atheist, or anything else. Unless I believe in God, I cannot believe in thought: so I can never use thought to disbelieve in God.

Marsden, George M.. C.S. Lewis’s Mere Christianity : A Biography. Princeton University Press. 89. 2016. Print.

This is a known predecessor of Plantinga’s Evolutionary Argument Against Naturalism (EAAN). Therefore, the first angle I take in the paper is to show how Crummett and Swenson did not understand Street’s paper. Perhaps it is the sheer length of her excellent paper (over 50 pages) or perhaps they were so intent on addressing New Atheists that they overlooked her more robust approach to showing how anti-realism fares against EMDAs. I think her paper makes a lot more sense when read in conjunction with her overview of constructivism (see here). Bearing that in mind, I attempt to divorce Crummet and Swenson’s EMDAAN from Street’s EMDA against moral realism. Korman and Locke’s project is markedly different, but their work does not help Crummett and Swenson’s argument either.

With the EAAN now in focus, I show how Crummett and Swenson’s EMDAAN just is an iteration of the EAAN. The EAAN applies to general truths. Put simply, Plantinga argues that if we take seriously the low probability of evolution and naturalism being true despite the fact that that our cognitive faculties formed from accidental evolutionary pressures, then we have a defeater for all of our beliefs, most notably among them, naturalism. Crummett and Swenson make the same exact argument, the difference being that they apply it to specific beliefs, moral beliefs. Given that moral beliefs are a sub-category within the domain of all beliefs, their EMDAAN is an iteration of the EAAN. Here is an example I did not pursue in my paper, call it the Evolutionary Scientific Debunking Argument.

RC1 P(Sm/E&S)  is low (The probability that our faculties generate basic scientific beliefs, given that evolution and science are true, is low.)

RC2 If one accepts that P(Sm/E&S) is low, then one possesses a defeater for the notion that our faculties generate basic scientific beliefs.

RCC Therefore, one possesses a defeater for one’s belief in science.

Perhaps I would be called upon to specify a philosophical view of science, be it realism or something else, but the basic gist is the same as Crummett and Swenson’s EMDA. I am, like them, targeting a specific area of our beliefs, namely our beliefs resulting from science. My argument is still in the vein of Plantinga’s EAAN and is a mere subsidiary of it.

After I establish the genealogy of Crummett and Swenson’s argument, I turn the EAAN on its head and offer an Evolutionary Argument Against Theism. If Plantinga’s argument holds sway and the Theist believes that evolution is true, he is in no better epistemic shape than the naturalist. Therefore, Plantinga’s conditionalization problem, which offers that P(R/N&E) is high iff there exists a belief B that conditionalizes on N&E, is an issue for Theists as well. In other words, perhaps the probability that our cognitive faculties are reliable given that evolution and naturalism are true increases iff there is an added clause in the conjunction. Put another way, the probability that our cognitive faculties are reliable, granting that evolution and naturalism and (a successful philosophy of mind), is high. This successful philosophy of mind will have to show precisely how a brain that resulted from naturalistic evolutionary processes can generate the sort of consciousness capable of acquiring true beliefs. The theist who says P(R/T&E) is high is begging the question because merely asserting that “God ensured that there would be some degree of alignment between our intuitions and moral truth” ((Crummett & Swenson, 44) does not help the Theist avoid the conditionalization problem.

With that established, and I cannot give too much away here because this is the novelty in my paper, I argue that the only recourse the Theist has, especially given that they have no intention of disavowing Theism, is to abandon their belief in evolution. They would have to opt, instead, for a belief in creationism or a close variant like intelligent design. In either case, they would then be left asserting that a Creationary Moral Confirming Argument in Favor of Theism is the case. I explore the litany of issues that arises if the Theist abandons evolution and claims that God’s act of creating us makes moral realism the case. Again, the Theist ends up between a rock and a hard place. Theism simply has far less explanatory power because, unlike naturalism, it does not account for our propensity to make evaluative errors and our inclination toward moral deviancy. If God did, in fact, ensure that our moral intuitions align with transcendent moral truths, why do we commit errors when making moral decisions and why do we behave immorally? Naturalism can explain both of these problems, especially given the role of reason under the moral anti-realist paradigm. Evaluative errors are therefore, necessary to improve our evaluative judgments; reason is the engine by which we identify these errors and improve our moral outlook. The Theist would be back at square one, perhaps deploying the patently mythical idea of a Fall to account for the fact that humans are far from embodying the moral perfection God is said to have.

With Crummett and Swenson’s argument now thoroughly in Plantinga’s territory, I explore whether the anti-realist can solve the conditionalization problem. I suggest that evolution accounts for moral rudiments and then introduce the notion that cultural evolution accounts for reliable moral beliefs. Cooperation and altruism feature heavily into why I draw this conclusion. So P(Rm/E&MAR) (if evolution and moral anti-realism are true, the probability that our faculties generate evaluative truths) is high given that cooperation and/or altruism conditionalize on our belief that evolution and moral anti-realism are the case. We are left with P[(Rm/E&MAR) & (C v A)] or P[(Rm/E&MAR) & (C&A)]. In other words, if evolution and moral anti-realism are true, and cooperation and/or altruism conditionalize on our beliefs that evolution and moral anti-realism are the case, the probability that our faculties generate evaluative truths/reliable moral beliefs is high.

Ultimately, like Moon, I think my paper will provide fertile ground for further discussion on the conditionalization problem. The jury is still out on whether the naturalist’s belief that evolution and naturalism are true even requires a clause to conditionalize on that belief. In any case, much can be learned about EMDAs against naturalism from the vast literature discussing Plantinga’s EAAN. I think that my arguments go a long way in dispensing with EMDAs in the philosophy of religion that target naturalism. When one considers that the Theist cannot account for moral truths without unsubstantiated assertions about God, it is easy to see how they are on less secure ground than the naturalist. If the Theist is a Christian or a Muslim, then they ought to be reminded that their scriptures communicate things about their gods that are not befitting of moral perfection. If the choice is between naturalism and the belief that a god who made parents eat their children is, despite all evidence to the contrary, morally perfect, I will take my chances with naturalism!

# In A World Without Atheism

By R.N. Carmona

“If God really existed, it would be necessary to abolish Him.”

Bakunin, Mikhail. God and State. Mineola, NY: Dover Publications, 2012. Print.

What if Christians were right? Imagine if apologetic arguments, the so-called classical proofs of God, held sway. Imagine also that the case for atheism proved untenable. Imagine a world in where the existence of the Christian god is undeniable. Christians do not have to imagine such a world. To them, the world I describe reflects precisely the world we live in. They either believe this and cannot be dissuaded of it or they claim to know that he exists even if they do not exactly understand how it is they know. For others, it is a matter of fervent faith. Whatever the case may be, for the Christian, God indeed exists.

For sake of argument, I am going to agree that we live in a reality perfectly in keeping with what Christians believe. Therefore, for the time being, God exists. Now that I have made this known, I endeavor to learn more about him. I think momentarily about where to acquire this knowledge about God. I want to know as much about him as possible. I do not care so much about what people say about him. Like any real being, there must be a direct way of getting to know him. Christians say quite a lot about prayer, but to spare my knees, I will forgo praying. There has to be another way then.

Even though there are Christians who are not convinced of Sola Scriptura and who do not believe the Bible to be the infallible Word of God, the fact remains that any theologian or apologist I can talk about God with derives what they know or what they think they know from the Bible. It is here that the earliest servants of God made their knowledge of him known to us. This is where I will look. What is even more exciting is that God has revealed to us integral information about his creation, his character, his motivations, and his plan.

In the Christian’s world, we have a word for the position I am now espousing: agnosticism. I do not know that this God exists. Nor do I know that he does not exist. I do not claim any knowledge either way. I am merely interested in this irrefutable case for God’s existence and I want to see if it is possible to get to know him in a more intimate way. My curiosity has led me to the Bible.

Despite Christian claims, Bakunin’s words continue to gnaw at me. What could he possibly mean by this? All I have ever heard is that God is good, merciful, and wants to bless you with life in abundance. He wants to forgive all of your sins, love you, protect you, and aide you in your times of need. So what on Earth is Bakunin on about!?

Oh let’s set this all aside. He is good. He is merciful. He is loving. There will be an explanation for all of this that will help me to make sense of it, surely. I then make my way through Genesis and after Genesis 6 and 7, I am at a loss for words. A family of eight were the only righteous people on the planet!? Please tell me the infants and children were spared. I frantically scour the pages to make sure I am not missing something, but no matter how hard I look, God drowned the entire world except for Noah and his family. He drowned infants and children. He must have because there is just no way everyone on Earth at the time were adults. And aside from the two to seven of a kind spared on the arc, he also drowned every animal. There is something rather odd about the fact that God does not mention plants. I cannot bring myself to understand how they share in our blame.

Collect yourself here, please! Remember, he is good, merciful, loving. There is a reason for all this, I assure you! Enough with the stream of consciousness! If I am writing this now, certainly I have made my way through the entire Bible. That I have! With no hesitation at all, I understand Bakunin now. I cannot be an atheist because this god exists, but it is necessary to disobey, oppose, and ultimately abolish him. I am an advertheist! I stand against God. “Are you mad!?,” yells the Christian. Listen, for just a moment.

At midnight the Lord struck down all the firstborn in the land of Egypt, from the firstborn of Pharaoh who sat on his throne to the firstborn of the captive who was in the dungeon, and all the firstborn of the livestock. And Pharaoh rose up in the night, he and all his servants and all the Egyptians. And there was a great cry in Egypt, for there was not a house where someone was not dead. Exodus 12:29-30

“God has a reason! Your finite mind cannot question the infinite wisdom of God. Just because you’re not privy to why he did this doesn’t give you the right to question God. Who are you to question him!? Where do you get your morals from if not from God?”

So of all the things God could have revealed to us, he decides to leave this a mystery? Does he think so little of me that I would not comprehend a good explanation, assuming there is one, for why he did this? What exactly is the point of telling me this particular story if he isn’t going to address my moral outrage? I have a higher estimation of my own intelligence and I can’t picture modeling human societies after this approach to justice, namely punishing criminals by way of their infants. This does not sit right with me! And it shouldn’t sit right with you! This is why Bakunin said what he said and why I identify as an advertheist. It may be futile to oppose the most powerful being in the universe, but if slaying infants is his way of punishing people who offend him, I don’t want anything to do with this being. And you omitted this truth! You lied to me. You only ever said he was good, merciful, loving, protective, and yet this contradicts that.

“Then if you walk contrary to me and will not listen to me, I will continue striking you, sevenfold for your sins.And I will let loose the wild beasts against you, which shall bereave you of your children and destroy your livestock and make you few in number, so that your roads shall be deserted. Leviticus 26:21-22

“God has a reason!” Let me stop you right there. You’re painfully redundant. Just imagine that you broke the law and police come to your door with a warrant to arrest you. Everything goes as usual: you’re informed as to why you’re being arrested, you’re read your rights, and then you’re handcuffed. Just when you think you’re going to be put into the back of a police car, the officers tell you, “our K9s here are going to now kill your children; this is part of your punishment for breaking the law!” Is this justice? Would it be fair to punish your children, even in the event that you took someone’s life?

Now therefore, kill every male among the little ones, and kill every woman who has known man by lying with him. But all the young girls who have not known man by lying with him keep alive for yourselves. Numbers 31:17-19

“Stop quoting the Qur’an!” No, my friend, this is from the Bible. Go see for yourself. You told me God is omniscient, he knows everything. Clearly, the ancients didn’t make much of what we call pedophilia, but if you want to keep claiming my morals are derived from your god, then how come he seems ignorant of pedophilia? The Ten Commandments say nothing about acting on sexual attraction toward children and God appears to tell the Israelites to keep the young girls as sex slaves. Did he not foresee a time in where pedophilia would be widely regarded as taboo and in where remonstrances against child sex trafficking would be common? Perhaps we are more moral than your god is. This is why you should disobey, oppose, and abolish him. If verses like this continue to show up, I will have no choice but to conclude that God is an evil being.

But if it makes no peace with you, but makes war against you, then you shall besiege it. And when the Lord your God gives it into your hand, you shall put all its males to the sword, but the women and the little ones, the livestock, and everything else in the city, all its spoil, you shall take as plunder for yourselves. And you shall enjoy the spoil of your enemies, which the Lord your God has given you. Deuteronomy 20:12-14

God also seems perfectly okay with rape. You mean to tell me that these women, who were forcibly removed from their homes, and this after their husbands were murdered, consented to sleeping with the very men who murdered their husbands? To add insult to injury, these men are now posing as the fathers of their little ones. In what world does God think this is okay? Why did he exclude from his revelation his justification for these actions? If he were good, merciful, loving, and wanted to spare me from eternal suffering, this would be explained because these verses will turn a lot of people away. I wanted to know God and from what I gather, he is like Hitler, Mussolini, and the despots and tyrants in the annals of history. It was necessary to overthrow and abolish these men. The same must be said of God if there is any good in you.

There are many more verses that show that this god of yours is a vicious being. What do you make of this? If God still speaks to you and reveals things to you, perhaps you can get him to explain himself. Plead with him and get him to make known this great justification you continue to allude to. Or will you now admit that there is no such justification and that it is merely a comfortable rationalization you appeal to in order to suppress doubt?

The list goes on and on. It really drives home what Dawkins said about God:

The God of the Old Testament is arguably the most unpleasant character in all fiction: jealous and proud of it; a petty, unjust, unforgiving control-freak; a vindictive, bloodthirsty ethnic cleanser; a misogynistic, homophobic, racist, infanticidal, genocidal, filicidal, pestilential, megalomaniacal, sadomasochistic, capriciously malevolent bully.

Dawkins, Richard. The God Delusion. New York: Bantam Books, 2006. Print.

I am grateful that this being does not really exist, but if he did, as the Christian continues to believe, it would be necessary to abolish him. I would live my life in open rebellion to this god, even if it meant losing my life. God is nothing more than a celestial grifter, the Christians his obedient marks who have gone as far as making atrocities legal so that they can carry them out in his name. This is why I am perpetually flabbergasted by their claims to a moral high ground, to a transcendent, objective morality. There is no way one can pretend, let alone honestly say, that they derive their moral knowledge from a being who mandated a penal system based on guilt by paternity/maternity, pedophilia, sex trafficking, rape, infanticide, and genocide. If Christians are not going to conclude that this being does not exist, then it is a moral imperative that they motion to abolish God. I would not offer even the barest obeisance to this being, let alone devote what remains of my life to him. Neither should you.

It has become routine for atheists and people who are skeptical of Christianity to question God’s view on justice. On the one hand, he thinks that penal substitution is acceptable, hence sending Jesus Christ, a scapegoat, to pay the ransom for the sins of mankind. On the other, he thinks that rampant guilt by association is morally acceptable and to see this, one does not have to venture very far into the Bible. One need only read the first three chapters of Genesis to come across the Fall, the origin of sin. What few people question is the other side of the coin. While it is apt to question God’s twisted view of justice, it is arguably more appropriate, first and foremost, to question God’s distorted view of accountability.

John Loftus identified the first half of The Original Sin Paradox. He, in other words, questions whether most of us, assuming the same exact conditions, would sin as Adam did. He states:

There are Christians who object that it doesn’t matter if thinking people can’t understand the truth because of all of us deserve to be condemned for the sin of our first human parents in a Garden of Eden anyway. But isn’t it obvious that only if some of us would not have sinned under the same initial conditions can such a test be considered a fair one rather than a sham? But if some us would not have sinned in the Garden of Eden under the same “ideal” conditions, then there are people who are being punished for something they never would’ve done in the first place.

Loftus, John W. The End of Christianity. Amherst, NY: Prometheus Books, 2011. 85. Print.

There are two layers to Loftus’ contention, one of which is not elaborated on. The first is that if some people would not have sinned given the same conditions, why punish them? The second, which is crucial to creating the paradox, is that if each and every one of us would have sinned given these initial conditions, then is it not the case that we were already flawed to begin with? Therefore, we are left with a paradox: Did man Fall because of Adam’s original sin or was Adam already “Fallen” (i.e. flawed) and powerless to not commit the original sin? Either you have a situation in where God rigged the game, pitting a newly created man against a master Machiavellian or he rigged the game by making a person that is inherently flawed, hence justifying the idea that any one of us would have made the same mistake and therefore, deserve to be punished. So was humankind flawed from the beginning, thus the original sin or did the original sin make us flawed?

This paradox is a devastating blow to Christianity, a religion that has already been blistered by numerous contentions and outright defeaters. If you and I would not have committed Adam’s sin, then there is no justification for the supposed punishment we continue to endure. However, if you and I, in addition to everyone else that has existed, would have failed where Adam failed, then it follows that we were already inherently flawed. Or alternatively, Satan is just that much more manipulative and again we are back to asking why did God have him present in the Garden to begin with. That is apart from putting the Tree of Knowledge in the midst of the Garden, yet another way in which God set Adam up for failure.

The penchant for some Christians to object to the doctrine of original sin simply does not work because the early Church Fathers readily accepted it and there has been no convincing doctrine offered to supplant it. There is also the fact that the earliest Christian on record, the Apostle Paul, outlined the doctrine in very clear terms: Romans 5:12-21 and 1 Corinthians 15:45. In any event, the paradox makes it abundantly clear that God intended the Fall and therefore, all of the suffering he claims follows from it. Any way one slices it, Adam was predestined to fail because he, or anyone else in his position, was flawed to begin with or he was so utterly powerless to resist Satan’s temptation that anyone else would have disobeyed God and eaten from the tree. In either case, this does not bode well for a God that is perfectly good. His view of moral accountability is so twisted that he must assume any one of us would have failed where Adam did, even in a pre-Fall state. Or, it is simply the case that we were intrinsically flawed from the start and are therefore being held accountable for a test we never took. This is not to give any credence to what is clearly unadulterated hokum, but this is the bunk that convinces close to 50 percent of the world population, i.e., every adherent of the three major monotheisms. Hopefully this paradox will make it possible for the scales to fall from more eyes.

# In Defense of Subjectivism

By R.N. Carmona

The motivations for Christians to reject subjectivism boils down to their tendency to think in binaries. What is also clear is that they are blind to subjectivism in their own circles or they ignore their hypocrisy. They often deride atheists with the charge of subjectivism while failing to see that epistemic subjectivism pervades Christian theology to such a degree that the enterprise has nothing close to a consensus on even the most important matters. Christian theology, indeed Christianity as a whole, is so intoxicated on the elixir of subjectivism that there are a vast number of contradictory theological schools and an even larger number of denominations. For all the talk of objectivism proceeding from God, he has been so notorious at authoring confusion that Christians cannot agree on a number of things: whether there is an elect or whether Jesus died for everyone; whether one can lose their salvation or not; whether or not there is a rapture; whether or not non-Christians can make it to heaven. There are also widespread disagreements on whether babies can be baptized and whether the gifts of the Spirit are still active or if they have ceased. This is to say nothing about the fact that disagreements in the past were resolved by way of violence, exile, and execution. Every now and again, Christians make it clear that they wish they were still able to brutalize, ostracize, or murder the voices of dissent.

When it conveniences them, Christians openly admit that subjectivism is fine, preferring to value their Pastor’s opinion more than the average pew-sitting brother in Christ. Their favorite apologist or theologian’s words take the most precedence. The evidentialists will follow William Lane Craig over a bridge if it came to it while the Aristotelians prefer Edward Feser. Meanwhile, Van Tillians have their own go-to theologians and fideists are sticking to Sola Scriptura and infallibility of the Bible or taking the more complicated route of following after Kierkegaard. In any case, for the Christian in any of these camps, the theology of his camp is so obviously superior to the theologies of the other groups. He can simply assert this with a clear conscience. This is not to give the impression that these schools are mutually exclusive, but in the majority of cases, Christians do not mix and match.

The tacit admission that all opinions are not equal is one that Christians rarely explore. Yet that is precisely the reason why subjectivism appeals to people. Furthermore, this is an appeal that even philosophers recognize. Marcus, a character in Rebecca Goldstein’s Plato at the Googleplex: Why Philosophy Won’t Go Away, states the following:

There’s some ideal algorithm for working it out, for assigning weights to different opinions. Maybe we should give more weight to people who have lived lives that they find gratifying and that others find admirable. And, of course, for this to work the crowd has to be huge; it has to contain all these disparate vantage points, everybody who’s starting from their own chained-up position in the cave. It has to contain, in principle, everybody. I mean, if you’re including just men, or just landowners, or just people above a certain IQ, then the results aren’t going to be robust.

Goldstein, Rebecca. Plato at the Googleplex: Why Philosophy won’t Go Away. New York: Pantheon Books, 2014. 105. Print.

Giving more weight to admirable people who have lived satisfying lives is precisely what people tend to do. The issue with that is that admiration should not be our barometer. In moral matters, this works only because moral exemplars set a precedent for others to follow, e.g. Budda, Jesus. Concerning epistemic matters, our tune has to be different. No one takes advice from a mechanic when it comes to their teeth. No one would let the mechanic give them a medical opinion. People turn to experts on such matters. The failure to do so on other fronts traces to beliefs that are integral to someone’s identity; these beliefs are usually religious, but do not have to be as can be observed in people who believe in conspiracy theories, e.g., anti-vaxx. Getting one’s science from a Christian apologist would be ludicrous if Christianity were not so integral to one’s identity. This is the only reason Christians do not consult cosmologists about the origin of the universe because even the proverbial mistrust for science stems from the impression that science is invariably at odds with Christianity. What is at odds with the conclusions of science is Christianity, but I digress.

Kai Nielsen does not see a problem between subjectivism and objectivism in ethics. It is a problem of our own making. While he ultimately concludes that subjectivists have failed to make a philosophical claim that is not either incoherent or false, he thinks subjectivists are on to something. He states:

So far it looks as if ‘Is morality objective or subjective?’ is indeed a pseudoquestion, for ‘All moral claims are subjective’ is either plainly false, in an appropriate sense vacuous or opaque. Where subjectivism is vacuous, ‘There are no objective moral realities’ has no force because given the construction put on ‘moral realities,’ we do not understand what could count as an instance of such a reality.

Nielsen, Kai. “Does Ethical Subjectivism Have a Coherent Form?” Philosophy and Phenomenological Research, vol. 35, no. 1, 1974, pp. 93–99. JSTOR, http://www.jstor.org/stable/2106603. Accessed 13 Dec. 2020.

Nielsen goes on to grant that the subjectivist could be saying that it makes no sense to speak of moral realities. If that is the case, then asking for an objective justification of moral claims is akin to demanding a valid inductive inference when one is only willing to accept a deductive one. The Problem of Induction has been identified as pseudoproblem by other philosophers as well, most notably C.S. Peirce who identified all forms of reasoning within one another. Peirce, in other words, equated the three modes of reasoning. The image below makes his equivalence clear:

The Christian objectivist is demanding more than a simple justification of a moral claim. He is demanding a fixed reality on which all moral and epistemic claims rest. This importunate exigency stems from an outmoded foundationalism. Christians have an unresting need for absolute certainty in a claim and so, they settle for verisimilitude rather than accepting that even truth is not fixed. That is not to say that an immoral act was right in the past when it was generally agreed upon. Instead, the intention is to point out that truth is rarely, if ever, static. Given enough time, even a seemingly immutable truth will change or cease to be true. The sunrise has been true for 4.5 billion years. Someday, the Sun will not rise. This sort of relativism is uncontroversial spatiotemporally and may, in fact, underlie the manner in which reality is constituted. Location and time are never fixed and always in flux. Our epistemic positions should follow suit, without controversy. Of course, we do not want our moral positions to look this why, but upon reminding ourselves that all opinions are not equal, we can always remain open to better perspectives.

This is the best hope for subjectivism. Christians might not have the utmost confidence in a subjectivist’s capacity to identify the best opinions, but then, the Christian would have to address their own hypocrisy because it is clear that the same deity cannot be guiding them to one theology while drawing others in disparate directions, unless God himself is drunk on the elixir. Nietzsche believed in the internalization of man, namely the idea that sufficiently realized adults come to internalize external moral authority, primarily one’s parents. At some point in adulthood, the voice of one’s conscience is no longer mom’s or dad’s, but one’s own. Implicit in that is that we can come to question our parent’s choices and even, their values. Likewise, we come to question the decisions and values of our nations, particularly by way of identifying issues in the way our officials govern.

Therefore, if we can internalize authority to this extent, the charge that subjectivists cannot identify better opinions is false. In fact, in my own country, the United States, what prevents widespread acceptance of better opinions are perceived threats to one’s political identity. This is why the Right is so intent on believing that the Left wants to murder babies, take everyone’s guns away, and censor dissent. When a belief or affiliation has become so crucial to one’s identity that neither are questioned, moral progress is stalled. This is precisely what is entailed in the subjectivist position, however: some opinions have no right to be at the table and are of no value at all, and thus, should not be paid mind to. For subjectivism to truly flourish, only the brightest and the best need sit at the table, which should alarm absolutely no one because this is how most of us consent to be governed, except for in cases when the people with less qualified opinions get their way.

In any event, the fear of subjectivism is overstated. As has been made abundantly clear, Christians only take issue with opinions when they are not in keeping with Christianity or even, when those opinions are not in agreement with their specific denomination or theological school. Atheists, by contrast, do not disqualify opinions out of hand. For instance, while the vast majority of Christians continue to worship a vengeful God that will impose post-mortal retributive justice on anyone who did not accept Jesus as Lord and Savior, it is becoming pressingly obvious to most people that retributive justice is quickly approaching obsolescence and that it needs to be supplanted with a rehabilitative and reformative approach. All opinions are not equal and if that is the only thing subjectivism has going for it, it is a lot more than the Christian would like to admit.

# “Ending The Abortion Debate: On The Issues That Truly Matter” Now Available on Kindle

I am proud to announce that my second book is now available on Kindle. “Ending The Abortion Debate: On The Issues That Truly Matter” discusses the circumstances that often surround the decision to have an abortion. Rather than talking passed each other and arguing back and forth, I encourage my readers to abandon their positions whether pro-life or pro-choice, while maintaining their convictions, so that they can work together towards real, effective, impactful solutions. I call for everyone to adopt the position of pro-action, so that we can alleviate poverty, domestic violence, and other issues related to the decision to terminate pregnancy. It’s a short, insightful, and hopefully persuasive read. It’s heavy on sociology and philosophy, less so on psychology; but as always I try to make the language and sources cited accessible to the average reader. It’s available now for \$7.99! Print should be available soon. Happy reading and thanks in advance to anyone who purchases a copy!

# To All Trump Supporters

From a philosophical perspective, the conclusion one can draw from the Milgram experiment is that obedience and evil are linked. In where there is an authority, especially an absolute authority, obedience results in people harming others. Anyone who is a sheep is potentially evil. All that’s required is an authority to get them to cause harm. This readily explains Christians throughout history who have had two authorities (usually absolute) demanding their obedience: god and kings, emperors, despots, and now presidents. Most Christians in this country are obedient sheep; that readily explains their evil. They imagine, for example, that opposing Trump and/or the Republican Party is akin to opposing god’s will. This is why they just do not see how they weaponize their votes against minorities, non-Christians, and women especially.

On a separate note, hopefully they see now that weaponizing their votes in this manner backfires and harms them as well: “In 2016 36.2 percent of SNAP program beneficiaries were White, 25.6 percent were African American, 17.2 percent were Hispanic, 3.3 percent were Asian. [Source: USDA]” Most of the 36 percent of Whites that receive SNAP benefits live in poor, rural areas; these are the same people that were promised jobs and opportunities, and now here they are losing what serves as a lifeline for their families. This is why (as a strict determinist) I value people who expose themselves to an array of positions.

This is why I oppose dogmatic thinking entirely, be it Christian, Muslim, or what have you. You simply cannot acquire truth by way of predilection. Truth does not conform to your beliefs; beliefs must conform to truth. These people that read and follow one book or, in a futile attempt to intellectualize and rationalize their false beliefs, read books that are mostly related to those beliefs cannot acquire the truth and more importantly, cannot empathize with people who don’t share those beliefs. In other words, I am an atheist now because when I was still a Christian, I exchanged my pond of very limited determinants for a vast ocean of determinants, which is to say that I expanded my knowledge with the unwavering belief that if Christianity is true, nothing I expose myself to will disprove that. Today, I am not a Christian and even though I identify as an atheist, I do not read one religious text or books that confirm or are related to atheism.

In the end, despite my violent and sometimes justified anger, I return to empathy. Trump supporters are entranced sheep who believe they have a lot to lose if they separate from their herd. To their minds, Trump is god’s appointed servant. The Republican Party has fooled them into thinking that they are the party of family values and moral exemplification. Their families and friends share these beliefs and I strongly believe that there are Republicans out there who have second thoughts, but the fear of being alienated or even disowned by the people close to them keeps them in line. To you, I say the following.

Stop pressing the button! I won’t lie to you. You will lose some friends and people in your own family might turn their backs on you. However, you will gain something as well. You will learn who is there for you in a more unconditional manner. Eventually you will make new friends. Should your fear be that you are in disobedience to god, consider your own beliefs again.

Do you not believe in a loving, merciful god? Did he not forgive others for disobedience? Did Jesus not die for the forgiveness of all sins? So what sin can you possibly commit that cannot be forgiven and moreover, that god did not already know about? Is he not omniscient and sovereign? It then follows that he orders all of your steps. Once you revisit your own beliefs, ask yourself: Would god truly appoint someone who commits adultery and fornication? Would he appoint someone who is on record saying that he sexually assaults women? Would he appoint someone who forcibly separates children from their parents and puts other human beings in cages? Then remind yourself that immigrants, illegal or otherwise, are people and that a lot of them share your beliefs. So why would god appoint someone who is harming people who believe in and pray to him?

Stop pressing the button!

# Subsuming The Irenaean Theodicy Into Atheism

For starters, I will reiterate what I wrote in my response to Hellenistic Christendom:

Both Irenaeus and Hick systematized human (Libertarian) free will.1 Arguably, there’s an inconsistency in their view of free will because they don’t focus on the origin of the human propensity for evil, i.e., original sin. If one were interested in a systematic reconciliation of the Original Sin Theodicy and Hick’s theodicy, it would be a rather simple task. The only issue would be in assuming that God allowed the Fall because he wanted human beings to ascend to moral perfection. He wanted to give us a choice and of course, a choice isn’t real unless there are alternatives. You can choose to lead an immoral life, to live in sin, or you can, per the Old Testament, keep God’s commandments or, per the New Testament, confess your sins and accept Jesus Christ as your Lord and Savior. This sort of theodicy would run into exegetical issues, however. Human beings do not, on their own will, ascend to moral perfection. According to Ephesians 2:8, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God.”

Moral perfection or perhaps better put, holiness, isn’t a summit one reaches; it is more like, especially given allusions in the Bible (e.g. Colossians 3), a garment that you are adorned with. So Irenaeus and Hicks failed at this systematization because they forgot that “he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit” (Titus 3:5). As a person driven by great personal pride, I can see the allure of Irenaeus and Hicks’ point of view; we are essentially Sisyphus, but we succeed at pushing the boulder to the summit! It is, however, not a Christian point of view.

But can it be a naturalistic, atheistic point of view? There’s quite a lot to unpack if one were to entertain the pertinent and yet tangential discussion on determinism and free will. If human beings have free will, it is highly probable that it is not congruous with the Libertarian view, the notion that ceteris paribus, one could choose a different course of action. Suffice to say that a Nietzschean view is more probable: the great person is distinct from the ordinary person and it is through great people that we achieve moral nobility.2

I happen to think that Nietzsche was right in his conclusion though one would be hard pressed to find in his works anything resembling a cogent argument supporting said conclusion. Nietzsche thoroughly explains the difference between great people and the herd and these allusions are present in his treatment of master and slave morality and in his idea of the Übermensch. Nietzsche, however, does not provide us with a road map detailing how a slave becomes a master, how a member of the herd ascends to greatness. In fact, for Nietzsche, it’s not so much an ascent to greatness, but rather a descent, especially given how important suffering and solitude were to him and should be for a great person.

So I want to offer an informal argument because, to my mind, determinism is the wind at the back of every member of the herd. Even absent Irenaeus’ omniscient god, in where it would be hard to reconcile human free will with this deity’s predetermination, on naturalism, there is a sense in which most actions, moral or otherwise, are predetermined. Although I don’t think determinism applies to mundane actions (see here), I think it certainly applies to actions carrying greater consequences and moral implications. So before a person becomes great and strives for moral perfection, one must first become aware of as many determinants as possible, so that in having this awareness, one assumes control of the determinants that would otherwise determine a given decision.

Nietzsche’s great person does not leave the herd by accident, but rather by getting to know the chaos. Nietzsche describes it thus:

Cause and effect: such a duality probably never exists; in truth we are confronted by a continuum out of which we isolate a couple of pieces, just as we perceive motion only as isolated points and then infer it without ever actually seeing it. The suddenness with which many effects stand out misleads us; actually it is sudden only for us. In this moment of sudden- ness there is an infinite number of processes that elude us. An intellect that could see cause and effect as a continuum and a flux and not, as we do, in terms of an arbitrary division and dismemberment, would repudiate the concept of cause and effect and deny all conditionality.3

A great person therefore has the kind of intellect that doesn’t separate and breaks things, and categorizes them as causes and effects. Such a person would see the entire continuum and moreover, their role within that continuum. As such, this individual would not be controlled by cultural norms, societal expectations, religious tenets, and so on. This person would be able to act free from all determinants, assuming a well-placed tumor doesn’t dictate his/her behavior.4

An atheist who subsumes Irenaeus’ theodicy or perhaps more accurately, the thinking that underlies his theodicy, has to be the kind of individual that becomes great. Then s/he is free to pursue moral perfection. In keeping with Sartre’s atheistic existentialism, such an atheist would will meaning for the suffering and evil we see in the world and may take it upon themselves to help others transcend the herd mentality. This thinking is implicit on the Kardashev scale. Michio Kaku, for instance, thinks of the human race as a type 0 civilization, on the cusp of a worldwide language (English), interconnected (the Internet), and technically advanced enough to harness the energy of the planet. It is not, however, a type I civilization capable of harnessing the energy of its star (e.g. Dyson Sphere) or controlling natural disasters like hurricanes and earthquakes.5 Scientists and philosophers alike have entertained the idea that the destiny of humanity is an ascent up the Kardashev scale, but prior to doing so, what’s implied is a moral ascent, for it will take a moral species to disarm its militaries and set aside its sociopolitical and cultural differences.

So while Irenaeus’ theodicy is incongruous with Christian theology, it is not inconsistent with atheism. We do not need a god who wants us to achieve moral perfection. We can very well expect that of ourselves and of one another. Unfortunately, there’s a lot of work to be done both personally and collectively. Assuming Nietzsche was right, greatness is reserved for a select few while mediocrity awaits the herd. Perhaps then what’s needed is the right kind of master so that the subordinates have a good example to follow. I hold that Irenaeus had in mind a noble view of the human species and that regardless of the fact that his view is not in keeping with Christian theology, for an atheist to write off his theodicy either as an ineffective justification of suffering and evil or an interesting heresy is tantamount to tossing the baby out with the bath water. Irenaeus saw the great potential in the human race and he thought it possible that we could, of our own will, achieve moral perfection. It is a noble view that any atheist should adopt; it is probably the view at the heart of humanism. We are truly better without a god!

Works Cited

1 Cramer, David C. “John Hick (1922-2012)”International Encyclopedia of Philosophy. Web. ND.

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