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 exist—thus, 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.
Skeptical Theism is overtly present in Plantinga’s Ignorance Defense. It must be noted here that he does not call it that. The monicker makes sense because it relies on human ignorance in order to work. In other words, the defense states that since human wisdom is incomparable to God’s, we cannot know why he allows evil. Moreover, since it is reasonable that he has some reason, unbeknownst to us, for allowing evil, we cannot reasonably blame God for the evil in the world. Of Plantinga’s explications, Kai Nielsen says the following:
Plantinga grants that, as far as we can see, there are many cases of evil that are apparently pointless. Indeed there are many cases of such evils where we have no idea at all what reason God (if there is such a person) could have for permitting such evils. But, Plantinga remarks, from granting these things it does not follow that “an omnipotent and omniscient God, if he existed, would not have a reason for permitting them” (Plantinga 1993, 400). From the fact that we can see no reason at all for God to permit evils, we cannot legitimately infer that God has no reason to allow such evils. It is not just, Plantinga continues, “obvious or apparent that God could have reason for permitting them. The most we can sensibly say is that we can’t think of any good reason why he would permit them” (Plantinga 1993, 400)Plantinga, Alvin. God, Freedom and Evil. New York: Harper & Row, 1974. 58. Print.
This, in a nutshell, is the Ignorance Defense. Humans are, in other words, ignorant of God’s will and our wisdom pales in comparison to his. Nielsen’s contention, however, has the makings of a perfect defeater. All that is needed is to see his objection from the point of view of one of God’s attributes. Nielsen states that “it looks more like, if he exists and is all powerful and all knowing, that then he more likely to be evil” and adds that “we see that all the same he might possibly be, as Jewish, Christian, and Islamic religions say he is, perfectly good. But we cannot see that he is. The Mosaic God looks, to understate it, petty, unjust, and cruel to us” (Ibid.). This defeater is perfected if we see this from the point of view of God’s omniscience. God would know that we would be incapable of seeing that he is good in light of natural evil. This evil is, in fact, gratuitous. God would have seen, by way of his omniscience, that the quantity of natural evil in the world would be enough to drive so many to doubt. This apart from contradictory revelations, the limited range and capacity of Christianity, i.e., its incapacity to appeal to people of other cultures, e.g., Jews, Muslims, Hindus, and indigenous people across every populated continent, and the negative evidence against the existence of the Judeo-Christian god.
We are then asked “to stick with a belief in what we see to be some kind of possibility, namely that God is, after all, appearances to the contrary notwithstanding, perfectly good” (Ibid.). This as an obstinate appeal to the very faith that needs to be substantiated. Furthermore, this appears to imply the superiority of faith over reason. Like Galileo, who no doubt said this with a different sentiment, I “do not feel obliged to believe that same God who endowed us with sense, reason, and intellect had intended for us to forgo their use” (Galilei, Galileo, “Letter to the Grand Duchess Christina of Tuscany, 1615” (2013). Instructional Resources. 97.).
For a clearer explication of skeptical theism, McBrayer offers:
Skeptical theism is the view that God exists but that we should be skeptical of our ability to discern God’s reasons for acting or refraining from acting in any particular instance. In particular, says the skeptical theist, we should not grant that our inability to think of a good reason for doing or allowing something is indicative of whether or not God might have a good reason for doing or allowing something. If there is a God, he knows much more than we do about the relevant facts, and thus it would not be surprising at all if he has reasons for doing or allowing something that we cannot fathom.McBrayer, Justin P. “Skeptical Theism”. Internet Encyclopedia of Philosophy. Web.
This matches Plantinga’s Ignorance Defense one-to-one. There is therefore, no need to belabor the point. My concern is twofold: the failure of skeptical theism should be clear and since this appeal to human ignorance is an obstinate roadblock borne of a reluctance to accept an atheistic conclusion, it is crucial to develop arguments that make use of its faulty intuition and arguments that leave no room for a skeptical theistic response. In other words, if the intuition can be turned on its head, in a perfect example of how to employ the double standard and outsider tests (see Galef, Julia. The Scout Mindset: Why Some People See Things Clearly and Others Don’t. New York: Portfolio, 2021. 63-66. Print), perhaps the theist is not in a position to see the vast shortcomings of skeptical theism. This is what I want to do because I am at a loss when it comes to understanding why anyone would think such a response works when confronting The Evidential Problem of Evil and Schellenberg’s Divine Hiddenness Argument. For our purposes, I will set aside stating explicitly The Evidential Problem of Evil, as I think it is unnecessary review for the initiated. Schellenberg’s Divine Hiddenness Argument, on the other hand, is not as familiar, even to the thoroughly initiated. Thankfully, Veronika Weidner has explicitly stated the argument accurately:
(1) Necessarily, if God exists, then God is a personal perfect being.
(2) Necessarily, if God is a personal perfect being, then God always loves all human beings perfectly.
(3) Necessarily, if God always loves all human beings perfectly, then God is always open to be in a personal relationship with all those human beings capable of such a relationship with God.
(4) Necessarily, if God is always open to be in a personal relationship with all those human beings capable of such a relationship with God, then God does or omits nothing which would prevent all those human beings to relate to God personally who are capable of a personal relationship with God and also not resistant to a personal relationship with God.
(5) Necessarily, a human being capable of a personal relationship with God who is not resistant to a personal relationship with God is only able to relate to God personally if she believes that God exists.
(6) Necessarily, if God does or omits nothing which would prevent all those human beings to relate to God personally who are capable of a personal relationship with God and also not resistant to a personal relationship with God, then it is not the case that there is a human being capable of a personal relationship with God who is not resistant to a personal relationship with God and yet not able to relate to God personally because she does not believe that God exists.
(7) There is at least one human being capable of a personal relationship with God who is not resistant to a personal relationship with God and yet not able to relate to God personally because she does not believe that God exists.
(8) Therefore, God does not exist. (see Schellenberg, 2015b: 24–25)Weidner, Veronika. Divine Hiddenness. Cambridge University Press, 2021. Web.
Prior to discussing Schellenberg’s argument in some detail, it is crucial to understand why skeptical theism fails:
A) Even if we grant that unforeseen goods balance the scales, as it were, i.e. justifies the 1,800 cancer-related deaths of children per year in the United States, there is no way for finite human minds to causally connect these deaths with the goods whenever they arrive; the most we can do is callously reason that their deaths are akin to necessary sacrifices that enable us to eventually find a cure—which is related to minor problem (a) below and more importantly, is not something we should ever give God credit for; developing cures is a slow, painstaking process that does not involve anything like putative revelation or God whispering the secrets to a much needed vaccine in a doctor’s ear. There is also the issue that the goods may arrive well after our lifetimes, which segues into the next problem.
B) On exclusivism, many of today’s atheists are eternally lost because evil and hiddenness were just too persuasive and the goods never came due within our lifetimes. On universalism, this is all arbitrary. This can be conjoined to Street’s recent response to skeptical theism: we are free to indulge moral aporia because no matter what we believe or not, we will ultimately be saved (see Street, S. (2014). If everything happens for a reason, then we don’t know what reasons are: Why the price of theism is normative skepticism. In M. Bergmann & P. Kain (Eds.), Challenges to moral and religious belief: Disagreement and evolution (pp. 172–192). Oxford: Oxford University Press.). So talk of evil and hiddenness and unknown goods to account for them ends up being null.
I have a sneaking suspicion that theists feel the gnaw of these defeaters. Atheists certainly do. This then becomes an exercise of being overly charitable to a kind of argument that can never prove successful. If skeptical theism fails, it is a thread that should be cut and discarded. There are a couple of minor problems that are important as well:
a) It is utilitarian in its analysis. The evil and hiddenness we experience are lesser in magnitude when compared to the goods that await us, be it in heaven or by way of some earthly recompense. The greater good overtones are palpable. I cannot see how a being who is appealed to as the objective and perfect moral standard can subscribe to utilitarianism given its shortcomings.
b) It begs the question because it really is no different from someone saying “just wait and see!” Many people on all sides died waiting and seeing and per Schellenberg, honestly sought divinity their entire lives and came up empty. If God had a better track record of making do on past atrocities, then we would be able to inductively reason, as many of us do with science, in this manner. The thing is, it looks like the bills for the Holocaust and slavery are overdue and all of us, living ~80 and ~450 years respectively, after these atrocities happened, cannot even begin to causally connect potential goods that God has deployed with the intention of paying this debt. Perhaps it is too much to expect God to pay that debt because those were human crimes; but I can also think of disasters, diseases, pandemics, mass extinctions, and other natural evils that are overdue and again, I am not sure what goods are intended to repay the extinctions of all of our hominid cousins, for example.
c) The whole accounting that is done really puts a lack of value on human life that turns out to be nihilistic and even fatalistic. The Black Plague wiped out millions. Are we really to believe any good repaid that debt? Are we supposed to buy that the life of a child, whose loss emotionally crippled her mother, is worth so little that we can just make do with the fact that some future kid was saved from danger in her place? That does nothing at all to alleviate the suffering the child and her mother experienced, so that is another issue, one of currency: what is the value of this coin God is paying his debts with and how exactly does it exchange with the coin in the sometimes distant past?
Now to turn my attention to an argument that subsumes the observations of The Evidential Problem of Evil and The Divine Hiddenness Argument. This argument is novel, forceful, and to my mind, defeats the idea of not just perfect being, omni-god theism, but theism overall. Weidner already observes the following: “After all, the hiddenness argument, if successful, helps us see the deficiencies of personal perfect being theism” (Weidner, ibid.). My next argument should help one see the deficiencies of theism in general.
Infinity Entails Supererogative Capacity
Weidner’s next stop is to grapple with the conclusion of My Argument From Assailability: “if we find in any being, a characteristic that is assailable, then we have no reason to call it a god.” How is a non-perfect theistic being different from an alien, one might ask. Crucially, if per the hiddenness and evil arguments, God does not seem open to being in a relationship with all human beings and does not intervene when great atrocities happen, then we have located an assailable characteristic. How does an omnipotent or, at least, an incredibly powerful being succumb to bystander effect? Even if God is not all-powerful and could not snap the Nazis out of existence, if he is at least powerful enough to assume a disguise and poison Hitler and his top advisers, why not step in and prevent the Holocaust?
The reason Aquinas and others maximized God to have infinite capacities in all respects is because theists already saw the crippling limitations of a god with finite abilities. The question would immediately follow: what motivation is there to worship a being that is not perfect? Infinity entails supererogative capacity. God would be able to give an infinite amount of love, kinship, succor, power, knowledge, and presence and still retain an infinite amount of each. So why does he seem to blithely refuse to commit to this? Perfect and infinite personal being theism is defeated by the combination of Schellenberg’s Divine Hiddenness Argument, The Evidential Problem of Evil, and my argument from God’s apparent lack of supererogatory agency. What is left is non-perfect being theism.
That, however, falls on the horns of my Argument From Assailability and so, Theism is defeated in all its iterations. This is to say nothing about the fact that even a finite deity would be far more capable of supererogatory acts than we are. In any case, the intuition of my supererogative argument can be turned on its head. We can deduce something about God’s power given this lack. God must be much weaker than a hypothetical infinite being due to the fact that he remains a bystander, utterly apathetic to even the worst atrocities known to man—even ones we played no part in causing. This is an assailable characteristic. We therefore, have no obligation whatsoever to worship a being that is apparently weaker than ourselves. As Tracie Harris famously said: “If I could stop a person from raping a child I would. That is the difference between me and your God” (Bennett-Smith, Meredith. “‘Atheist Experience’ TV Host Shocked By Caller’s Statement About Child Rape (Video)”. Huffington Post. 9 Jan 2013. Web). Ultimately, if God appears to be this much weaker than human beings, who can potentially lose their lives when intervening on the behalf of another person, it is far more probable that God does not exist.
Notes on Necessity
The standard contingency argument looks something like the following:
- There exists a series of events
- The series of events exists as caused and not as uncaused
- This series cannot extend infinitely into the past
- Therefore, there must exist the necessary being that is the cause of all contingent being (credit: Queens Community College)
The intuition of skeptical theism, as I made clear at the outset, can be used to cast doubt on contingency arguments across the board. Aside from the fact that there is a chasm between a necessary cause, e.g., something like the Big Bang, and a necessary being, we can assert that we should be skeptical of our ability to discern what a necessary being is. How do we know that it is one necessary being as opposed to many? If a Triune god solves the one-many problem, then why not the Divine Septad of Zoroastrianism? Since we cannot know what the realm of necessity is like, we should refrain from making these kinds of arguments.
Contingency arguments only accomplish one thing: they point to the existence of metaphysical necessities, quite possibly something like brute facts, that can be explained by something more concrete like physical necessity. In my overview of Rasmussen’s recent contingency argument, I go over what this looks like and it is more plausible than crossing the infinite chasm between a necessary cause and a necessary being on blind faith alone. In any case, since we cannot know what necessity is really like and since we cannot visit the realm of necessity, it is best we accept our ignorance on this matter. The intuition of skeptical theism undermines what many theists consider one of the stronger lines of argumentation in favor of theism.
The Argument From Phenomenal Distance
This novel argument, not to be confused with Mander’s “Does God know what it is like to be me?” (see Mander, W.J. (2002), Does God Know What It is Like to be Me?. The Heythrop Journal, 43: 430-443. https://doi.org/10.1111/1468-2265.00203) completely evades skeptical theism. It is an argument from analogy in where an observation about human behavior is mapped onto God. The argument has been alluded to before, but as far as I know, has not been formally stated or given a name.
RC*: The condition of the argument is as follows: there is a difference between the phenomenal experience of human beings and that of earthworms (if it is even appropriate to think that worms have phenomenal experience). Even if earthworms lack phenomenal consciousness, according to some philosophers, we certainly have phenomenal consciousness and as such, there is a distance between our experience and theirs.
RC1 Human beings have phenomenal distance from earthworms and therefore, are indifferent to them, e.g. we walk through a parking lot on a rainy day and probably trample dozens of them underfoot with no second thought.
RC2 An infinite god or even a vastly powerful deity would have an infinite or incalculable phenomenal distance from humans.
RCC1 Therefore, we should expect God to be indifferent to us.
This argument avoids the nauseating intuition of skeptical theism as it cannot appeal to any ignorance we have. One thing we are not ignorant of, as evil and hiddenness make clear, is that either God does not exist or if any gods exist, they are astoundingly indifferent to us. Camus, in The Plague, observes through the character of Tarrou that if God is not going to provide succor in times of great atrocity, it is up to us to take the helm and do something about our plights. Conjoined to his scathing criticisms of the religious propensity to prefer the abstract over the concrete is Camus’ clearsighted focus on God’s absence or indifference, for even as Jacques Othon dies in agony and Father Paneloux shouts out “My God, spare this child!,” the child dies writhing in pain and wailing across the halls of the auxiliary hospital (Camus, Albert. The Plague. New York: Vintage International Books. 217. Web.). This argument is yet another powerful blow against personal being theism because a friend is there in times of need and a father who loves his children, all the more so. No appeal to our ignorance, as my defeaters make clear, can be marshaled in to salvage the notion of the existence of a personal being who loves us and has our well-being and prosperity in mind. The absence or more tentatively, the indifference of God should disabuse one of the belief in a personal being who loves us infinitely.
In the end, I think the lines of argumentation I have pursued here are by no means exhaustive, in that a lot more can be said about evil, suffering, hiddenness, God’s lack of supererogative agency, and an indifference stemming from the incalculable, if not, infinite phenomenal distance he has from us. I defer to Rieux: “No Father. I’ve a very different idea of love. And until my dying day I shall refuse to love a scheme of things in which children are put to torture” (Camus, Ibid., 218).
By R.N. Carmona
You don’t get to advertise all the good that your religion does without first scrupulously subtracting all the harm it does and considering seriously the question of whether some other religion, or no religion at all, does better.Dennett, Daniel. Breaking the Spell: Religion as a Natural Phenomenon. New York: Viking, 2006. 56. Print
Philosophy of religion needs an overhaul. Put another way, the discipline does not need a soft reboot. It is in dire need of a more diverse, inclusive hard reboot; let us blow up the entire universe and start over. The Christian setting and background that has informed the discipline hitherto, along with its White, predominantly male heroes, all but guarantee that the field is destined to go stale. I can go into specifics, showing how Alvin Plantinga’s Evolutionary Argument Against Naturalism is a paraphrase of C.S. Lewis’ Argument Against Naturalism, despite the former being more robust given that it uses the language of modern analytic philosophy. I can point out that Joshua Rasmussen’s Argument From Arbitrary Limits is nothing more than a rehash of the dead horse that is the Argument From Contingency, which has many iterations, none more cogent or persuasive than the other. There is also the issue that the argument makes use of Plantinga’s idea of a maximal being, which makes the argument more vulnerable than its predecessors. I will revisit Rasmussen’s argument in a separate post that is not tied to this current series.
The questions in the reader’s mind are, what’s the point? What would motivate anyone to seek a revamping of the philosophy of religion? The answer is bipartite and the first part of my answer is crucial to understanding the second half of it, which inheres why I am calling for a reformation of the entire field. In recent discussions about philosophy of religion and apologetics, even Christians were hard pressed to demarcate one from the other, with some biting the bullet and settling on the fact that they are virtually the same project. That is my initial problem. I will now reproduce a section from my recent book The Definitive Case Against Christianity: Life After The Death Of God, in hopes that this becomes a lot clearer.
Philosophy, long considered the handmaiden of theology, continues to confront the following problems:
- The philosophy of religion is Christian-centric, as is made painfully obvious by the myriad discussions about the elements of Christianity: the attributes of God; arguments for God, e.g., the Kalam Cosmological Argument, the Moral Argument, the Ontological Argument, etc.; the Problem of Evil.
- Related to the first issue, there is no proper demarcation between philosophy, generally speaking, and apologetics. Moreover, there is no proper demarcation between philosophy of religion and apologetics.
- The works of atheists mostly play according to the apologist’s rules in that Mackie, Martin, Nielsen, Ayer, and so many others have written refutations of popular apologetic arguments. Many atheist philosophers have largely overlooked the first two issues. I will therefore endeavor to right the ship.
In order to solve the first problem, the second problem needs to be solved first. Draper already identifies a glaring issue, what he dubs the paradox of apologetics. What Draper strongly implies is that the enterprise of apologetics is inherently circular. Draper also describes the philosophy of religion as “too partisan…,too narrow in its focus, and too often evaluated using criteria that are theological or religious instead of philosophical,” while adding that “the only viable forms of theism are Muslim, Christian, or Jewish” (Draper, Paul, and Ryan Nichols. “Diagnosing Bias in Philosophy of Religion.” The Monist, vol. 96, no. 3, 2013, pp. 420–446. JSTOR, http://www.jstor.org/stable/42751260. Accessed 24 Nov. 2020.). Furthermore, he notes that philosophers of religion are dismissive of pantheism, deism, and ietsism. Wildman notes that young philosophers of religion hoping to land a job wonder if they should “stop talking about philosophy of religion in order to avoid being misunderstood as covert theological apologists on behalf of a particular religious tradition” (Wildman, Wesley J. Religious Philosophy as Multidisciplinary Comparative Inquiry: Envisioning a Future For The Philosophy of Religion. State University of New York Press. Albany, NY. 2010. xiii. Print.) For the Christian apologist, Christianity must be true, God must exist, and Jesus must have died and resurrected three days later. These biases are impossible for an apologist to disavow because doing so would result in losing his status and identity as a Christian. Keith Reich also identifies the circular reasoning of religious apologists:
Because of all of this language of logic, research, fact seeking, etc., it can seem as if apologetics and scholarship are the same thing. Yet, they are fundamentally different and the method of apologetics is fundamentally flawed in my mind. The problem with the apologetic method is its starting point. Apologetics starts with the conclusion. The conclusion is firmly fixed before any research begins. Therefore, for the apologist, the conclusion is the starting point which must then be “defended” through research.Reich, Keith. “Scholarship vs. Apologetics”. Know Thyself Blogs. 4 Nov 2015. Web.
Draper adds that religious people, as well as Christian philosophers of religion, have an attachment to God the Father and a deeply rooted conviction that he exists and loves them. Being confronted by arguments concluding that their father figure does not exist prompts negative emotions and inhibits their capacity to weigh the counter-evidence in an impartial manner. This also results in unchecked confirmation bias, which readily explains the issue of circular reasoning among Christian philosophers.
Philosophers, on the other hand, do not proceed from immutable biases of this sort. While it is true that philosophy, like science, is concerned with truth and even with investigating the nature of so-called ultimate reality, philosophy does so using entirely different methodology and fulfills tasks that support science by clarifying the definition of theory or identifying what qualifies as speciation in the animal kingdom, to state a couple of examples. Philosophy is also tasked with securing basic assumptions scientists no longer pay mind to like whether or not the scientist himself exists and whether truth can be apprehended. Philosophy also has a number of aims that once identified make it easier to distinguish between it and apologetics. The overarching purpose is acquisition of truth, but what distinguishes philosophy from anthropology, history, and science is that is has an inherent self-awareness in that it has also attempted to accurately describe what truth is. Likewise, philosophers try to get to the bottom of what constitutes knowledge. Philosophy also investigates a number of propositions, in addition to clarifying distinctions between propositions and the mental activity involved in grasping them (Sokolowski, Robert. “The Method of Philosophy: Making Distinctions.” The Review of Metaphysics, vol. 51, no. 3, 1998, pp. 515–532. JSTOR, http://www.jstor.org/stable/20130246. Accessed 23 Nov. 2020.). Aside from informing science, philosophy informs other disciplines; for instance, an anthropologist examining the differences between a religion and a cult will offer a series of propositions delineating one from the other, i.e., the anthropologist will philosophize to arrive at the differences between a religion and a cult.
Philosophy also aims to discover the underlying foundations that are irreducible, necessary, and sufficient. It accomplishes this via a formal calculus or logic (“On Method.” Thoughts and Ways of Thinking: Source Theory and Its Applications, by Benjamin Brown, Ubiquity Press, London, 2017, pp. 1–4. JSTOR, http://www.jstor.org/stable/j.ctv3s8tn7.4. Accessed 23 Nov. 2020.). Logic, therefore, is one of the hallmark methods in philosophy. Wildman also observes that analysis is entitled in the process of inquiry and it guides “the elaboration, testing, and refinement of hypothetic explanatory models toward optimal clarity and consistency” (Ibid., 7). Similarly, Penelope Maddy observes “that a large part, if not all, of the philosopher’s job is the careful analysis of the content of concepts like ‘cause’, ‘freedom’, and…’knowledge’. Conceptual analysis led to the advent of analytic philosophy (Maddy, Penelope. What Do Philosophers Do? Skepticism and the Practice of Philosophy. New York: Oxford University Press, 2017. 60, 62-63. Print.). As Reich observed, apologists also use the language of logic, but if they are doing so in a circular manner, then they are misusing the method. Draper’s solution to differentiate between philosophy of religion and apologetics is to require philosophers of religion to use argument construction to test their positions as opposed to using logical arguments to make a case for their positions. Given the issue of confirmation bias, he sees no other alternative (Ibid.).
To see the apologist’s misuse of logic, one need only consider their favorite mode of reasoning, namely deduction. Since apologists proceed from predilections that they confuse for axioms, a lot of them ignore that validity and soundness are not the same thing. That is because propositions do not emerge in a vacuum; nor do they stand alone. In fact, the apologist’s baseless foundationalism would fall victim to an infinite regress of epistemic justification. Take for instance, the observation that all men are mortal. We can now propose that since all men are mortal and Socrates is a man, then he is mortal. If propositions stood alone, it would be impossible to refute the negation of this deductive argument. In other words, one would be able to argue that all men are not mortal and since Socrates is a man, it follows that he is not mortal. Both arguments are valid, but only one of them is sound. The manner in which one decides between the two arguments is through the realization that propositions, generally speaking, have a correspondence to reality.
Tangentially, it can be granted that a weak pluralism should be allowed if only because foundationalist axioms can apply to logical and mathematical theorems. There are pure or abstract logical and mathematical theorems that have no correspondence to reality and as such, correspondence theory of truth has limits. For example, when doing mathematical proofs, there are multiples sets N (the set of natural numbers), Z ( the set of integers), Q (the set of rational numbers), and R (the set of real numbers); there are also D (the set of decimals) and C (the set of complex numbers), which are less common in proofs. One may come across a statement that reads “n ∈ Z,” which states that n is an element within the set of integers. More specifically, one might be asked to prove the statement “∀n ∈ Z . n(n + 1) is even.” This can be done by assuming that some natural number n is either odd or even. Upon making n = 2m, one will find that 2(m(n+1) and 2(nm) are both even, which proves the statement. This mathematical proof does not rely on tangible reality in the way someone may point to a polar bear on television to prove that the proposition “polar bears are white” is true. There are also properties in mathematics that are true by definition, i.e., a priori, e.g., zero product property, associative property. In logic, the laws of logic are also generally considered to be axiomatic.
While foundationalism may have a place at the table of epistemic justification, the Christian apologist’s misuse of it is not tantamount to how it is employed in mathematics and logic. Consider, for example, the first premise of Craig’s Moral Argument: “If God does not exist, objective moral values do not exist.” There is simply something suspicious about this statement when compared to “If it is not raining, I will not take my umbrella.” A satisfactory deductive premise entails generally accepted facts. These facts are not controversial in any way. Any reasonable person would agree that if it is raining, they will take an umbrella or find other means to protect themselves from the elements. However, denying Craig’s first premise is not unreasonable and it is a premise that, in fact, has been and continues to be denied. Craig and other apologists may assert that the premises in their deductive arguments are true, but that does not make them true. The arguments for God continue to be batted around precisely because they start out with controversial premises that stem from an equally contentious foundational assumption.
The fact of the matter is that foundationalism has been largely abandoned. Foundationalists’ obsession with certainty, an infatuation that descends from Descartes, ultimately is not apt for mathematics, despite its limited application to the field. It is also unsuitable for science. Peirce, Dewey, Quine, and other pragmatists introduced a non-foundationalist paradigm know as fallibilism. This is implicit in Popper’s notion of falsification. This new approach assists philosophers in navigating philosophical inquiry for purposes of correcting hypotheses as opposed to instilling in them the confidence that the available resources are already enough prior to engaging in inquiry.
Draper’s solution, although noble, is unlikely to be implemented. Similarly, asking Christian philosophers of religion and apologists to adhere to Maddy and Wildman’s philosophical methods is futile. Nielsen’s solution, despite being more radical, is the only one that makes sense for anyone concerned with Draper’s reservations about the philosophy of religion. Nielsen suggests the following:
It is a waste of time to rehearse arguments about the proofs or evidences for God or immortality. There are no grounds — or at least no such grounds — for belief in God or belief that God exists and/or that we are immortal. Hume and Kant (perhaps with a little rational reconstruction from philosophers like J.L. Mackie and Wallace Matson) pretty much settled that. Such matters have been thoroughly thrashed out and there is no point of raking over the dead coals. Philosophers who return to them are being thoroughly retrograde.Nielsen, Kai. Naturalism and Religion. Amherst, N.Y.: Prometheus, 2001. 399-400. Print.
So Nielsen’s radical solution is to end all discussions about arguments for God or other theological arguments concerning immortality. These matters continue to be discussed because most philosophers of religion and virtually all Christian apologists prioritize their propositions and underlying beliefs over the facts and evidence. Refusing to discuss these arguments further ends the stalemate between Christian theists and atheists that concerns Draper — a concern echoed in the third issue above — and will allow for philosophers of religion to consider the concepts of non-Christian, non-monotheistic religions.
Now, to state my solution less provocatively and controversially, I think that intellectual reparations are in order. Christians need to let other philosophers who practice other faiths have a long turn at the mic. Christianity, for instance, has a meandering history with the problem of evil and virtually anyone can take note of the considerable difficulty Christians have had. All of their theodicies are problematic and there is no reconciliation to be had between a perfectly benevolent deity and the evil and suffering in the world, or with the notion that this is somehow the best possible world God could have created. As Dennett suggests, perhaps another religion can square this problem away. Perhaps Buddhism or Zoroastrianism have better theodicies to offer or some way of explaining evil and suffering that coheres with modern science and offers ways to solve this problem. This series will explore some of these issues. I have no pretenses of exhausting all possibilities with respect to what philosophy of religion can become.
The other, more pressing, issue is that I am not sure whether modern philosophers of religion are competent enough or equipped to start fielding non-Christian perspectives. The problem is akin to having me review some student’s econometrics homework. I have no idea what any of that is about and I am therefore, unfit to review his work. Likewise, if people write about esoteric topics in Near or Far East religions, how can I expect a predominantly Christian group of peers to review their journal submissions? This is perhaps one reason the so-called International Journal For Philosophy of Religion is rife with Christian articles right through this month’s issue. Here is a list of the articles in February’s issue:
- Kant’s religious ethics: the ineluctable link between morality and theism
- The ineffability of God
- God’s place in the world
- Whiteness and religious experience
- Progressive atheism: how moral evolution changes the god debate
- Truth is subjectivity: kierkegaard and political theology.
What are these reviewers to do with a viable submission concerning indigenous African or South American religions? I can go through this same exercise in one philosophy journal after the next; Christian Theism has an iron grip on the entire enterprise, a virtual monopoly. While there has been moderate effort to rectify this, the solution has been to segregate non-Christian perspectives. Someone might be content with the fact that Journal of Indian Philosophy and Religion and Journal of Buddhist Ethics exist, but this is still exclusionary and not integrated enough. Never mind that college-level curricula also prioritize the Christian perspective.
Ultimately, to divorce philosophy of religion from Christianity and from Christian apologetics, a thorough demarcation is necessary. Apologetics is to philosophy what creationism is to science. Apologetics is not philosophy, plain and simple. It is an inversion of the philosophical process, a bastardization of its methods, and ultimately, devoid of sound argumentation and caters to cognitive biases like confirmation bias and fallacious reasoning like circular reasoning, special pleading, ad hoc rationalization, and non sequitur. It is pseudo-philosophy and must be recognized as such and eliminated as an academic field of inquiry. Any Christian who is concerned with this suggestion perhaps recognizes that much of Christian philosophy of religion is indistinguishable from apologetics. Proselytism simply has no place in an academic setting where religious freedom and more importantly, human autonomy is valued. I would not go as far as saying that all of Christian philosophy of religion falls to the wayside if apologetics is ousted in the same way Intelligent Design was. Perhaps there is a baby in the bath water, but it is not my duty to decide that.
Philosophy of religion needs to move forward and the best way forward is in discussing non-Christian perspectives and topics, and giving them ample time to gain traction in the field. I do not see these perspectives coexisting alongside yet another lengthy dialogue about the Kalam Cosmological Argument or yet another reiteration of a long-defeated argument like the Argument From Contingency. Nor can we allow the field to be dictated by Christians because they have controlled the narrative in the philosophy of religion since its inception. Foundationalism became evidentialism, and now both have given way to existentialist fideism on one side and an attempt to undermine scientific explanation with metaphysical explanation, specifically via neo-Aristotelianism, on the other. In truth, exercises of this sort are either not philosophical or if those involved can prove otherwise, these projects ought to be relegated to other specialized journals in philosophy, for sake of satisfying anyone interested in the niche topics discussed in those areas. So long as Christian perspectives monopolize the field, there is no real incentive for philosophers of religion to broaden their horizons and acquire competence with respect to these perspectives. It seems philosophers of religion are in a haste to perpetually rake the dead coals of the theism-atheism debate. There are other perspectives to consider and what better time than now in the 21st century, a period that will be defined by equality, inclusion, and diversity. Philosophy is no longer the handmaiden of theology, and that includes the philosophy of religion. This series will pave a way and show us how we can move on and move forward. The next entry in this series will focus on Buddhism and The Problem of Evil.
By R.N. Carmona
Before setting out to formulate Gordon’s “Argument From The Incompleteness of Nature,” a general note is in order. After years of dealing with the more common arguments for God, e.g., the Kalam Cosmological, Moral, Fine-Tuning, Teleological, Ontological arguments, I began to notice that such arguments collapse when the complexity of the facts are analyzed. For instance, P1 of the Moral Argument states that “If God does not exist, objective values and duties do not exist.” This has proved to be the most controversial premise of the argument, but analyses of what is meant by objective, values, and duties lead us in directions where we can apprehend morality along these lines without God being necessarily involved. What I’m noticing now about more complex Theistic arguments is that they collapse when the simplicity of the facts are put on the table, i.e., when simple considerations are taken into account. This also applies to Gordon’s argument. To see what I mean, it will be necessary, first and foremost, to frame Gordon’s argument.
G1 “Quantum mechanics reveals a genuine ontological indeterminacy and incompleteness present in nature” (Gordon, Bruce L.. The Necessity of Sufficiency: The Argument From The Incompleteness of Nature. Two Dozen (or so) Arguments for God: The Plantinga Project, Edited by Walls, Jerry L. & Dougherty Trent. Oxford: Oxford University Press, 2018. 420. Print.)
G2 “Since all physical cause-and-effect relations are local, however, the completeness of quantum theory implies the causal-ontological incompleteness of physical reality: the universe is shot through with mathematically predictable non-local correlations that, on pain of experimental contradiction, have no physical explanation” (Gordon, 421)
G3 “Quantum theory raises fundamental questions about the coherence of material identity, individuality, and causality that pose a prima facie problem for naturalistic metaphysics” (Gordon, 423)
G4 (By way of inference) it is probable that all naturalistic interpretations of quantum mechanics contain conceptual shortcomings (Gordon, 423-429)
GC1 Therefore, “a theistic variant of the Copenhagen interpretation brings metaphysical completion to quantum theory so as to resolve the fundamental puzzle” (Gordon, 423)
GC2 Therefore, “God’s existence and continuous activity is the best explanation for the reality, persistence, and coherence of natural phenomena, and the account of divine action best meeting this explanatory demand is a form of occasionalist idealism” (Gordon, 436)
Gordon also condenses his argument as follows:
Now, in quantum physics we are confronted with a situation in which material causality falls irremediably short of explanatory demand, for there is no collection of physical variables jointly sufficient to the explanation of irreducibly probabilistic quantum outcomes. On pain of postulations to the contrary refuted by experimental violations of Bell inequalities, an ontological gap exists in the causal structure of physical reality that no collection of material causes can be offered to fill. So if a prior commitment to metaphysical naturalism constrains us, no non-naturalistic (transcendent) explanation is available to bridge this gap, and we must embrace the conclusion that innumerable physical events transpire without a sufficient cause, that is, for no explanatorily sufficient reason. In short, Copenhagen orthodoxy, framed in a purely physical context, entails a denial of the principle of sufficient reason (PSR) understood as the general maxim that every contingent event has an explanation. (425)
Right away, one can see how G1 through G3 hold insofar as scientific ignorance remains the case. But first, it will be useful to take note of what motivates Gordon to think that there is any truth to these premises. His primary motivations are informed by what he thinks is the inability of physicists to solve the measurement problem and that, at least from what he interprets is a fault of naturalism, quantum interpretations violate the Principle of Sufficient Reason (PSR) and/or are metaphysically implausible. If Gordon can draw his conclusions by way of induction, by ruling out particular interpretations yet to be offered on the basis of the shortcomings of six more general interpretations, then a naturalist has more warrant to rule out Theism by way of induction, by highlighting the many failures of Theism to square with scientific facts and its many more failures to offer sound philosophical arguments. God was once a local deity, intimately involved in matters far more mundane than quanta. It was widely believed that God created the Earth, not via the gradual work of physical laws, but as intimately as a potter forms his vase. Christians of the past even set out to prove God’s involvement in the world. Donald Prothero gives us a prime example:
Other geologists and paleontologists followed Cuvier’s lead and tried to describe each layer with its distinctive fossils as evidence of yet another Creation and Flood event not mentioned in the Bible. In 1842, Alcide d’Orbigny began describing the Jurassic fossils from the southwestern French Alps and soon recognized 10 different stages, each of which he interpreted as a separate non-Biblical creation and flood. As the work continued, it became more and more complicated until 27 separate creations and floods were recognized, which distorted the Biblical account out of shape. By this time, European geologists finally began to admit that the sequence of fossils was too long and complex to fit it with Genesis at all. They abandoned the attempt to reconcile it with the Bible. Once again, however, these were devout men who did not doubt the Bible and were certainly not interested in shuffling the sequence of fossils to prove Darwinian evolution (an idea still not published at this point). They simply did not see how the Bible could explain the rock record as it was then understood.Prothero, Donald. Evolution: What the Fossils Say and Why it Matters. New York: Columbia University Press, 2007. 56-57. Print.
Going over the litany of examples throughout history is not necessary because Theism’s lack of explanatory success informs the behavior of today’s Theists. Therefore, it suffices to point out that Theists have gone from asserting that God is intimately involved in every aspect of reality, in addition to positing that the Bible renders an infallible account of many historical events, including a global flood, to relegating God to the outskirts of human knowledge where the refulgence of science remains unfelt, as hidden somewhere before the Big Bang, active solely in quantum phenomena that evade the experiences of even the most devout believers, and as grounds for some explanation of human consciousness that allows for the continuance of consciousness after death, i.e., a philosophy of mind that entails the existence of the soul, e.g., Cartesian dualism, Aristotelianism hylomorphism, panpsychism. Gordon’s argument is a prime example of this retreat to the far reaches of scientific ignorance, hoping with all his might that he will find God at the fringes of reality. If naturalism has pushed Theism this far, then it is safe to say that Theism is teetering on the edge, that any argument Theists put forth now are highly likely to fail, and that it is only a matter of time before Theism plunges into the abyss.
Before exposing glaring issues with Gordon’s conclusion, I will go over issues with his analysis of the many worlds interpretation (MWI) and the Ghirardi-Rimini-Weber spontaneous collapse interpretation (GRWI). Then I will provide an overview of two interpretations that circumvent the measurement problem and one its entailments, the observer effect. Prior to that, there are already issues with his analysis of the PSR that sound suspiciously like Plantinga’s EAAN or worse, Lewis’ Argument Against Naturalism. Gordon states:
Suppose, among all of the events that happen in the universe, there are countless many that happen without cause or reason. If this were true, we would have no principled way of telling which events were caused and which were not, for events that appeared to have a cause might, in fact, lack one. Our current perceptual states, for example, might have no explanation, in which case they would bear no reliable connection to the way the world is. So if the PSR were false, we could never have any confidence in our cognitive states. (425)
It is important to note that scientists are only concerned about causes inasmuch as they have explanatory power. If a cause does no explanatory work, then it does not help them to get a better understanding of a given phenomenon. Think of Nancy Cartwright’s $1,000 bill descending in St. Stephen’s Square. Scientists simply do not care to arrive at a model that accurately predicts where the bill will land and more precisely, about its exact movements through the air prior to landing. This particular example, that involves any number of difficult to quantify variables, e.g., bird droppings hitting the bill on the way down, dust particles slightly changing the bill’s trajectory, wind speeds, does not help scientists better understand drift, free fall, etc. Physicists already have general principles that help them understand how, for instance, a basketball succumbs to the magnus effect. A disposition of the ball, in particular its shape, makes it susceptible to this effect whereas the dispositions of the bill guarantee that it will drift wildly during the entirety of its descent to the ground.
Any event appearing to be caused does not immediately invite scientific scrutiny. Only events that do explanatory work or are suspected of having some explanatory power over a given effect, specifically in relation to a theory or model, are worth examining. In any case, it does not follow from the possibility that the PSR is false that our perceptual states have no explanation or cause. Therefore, that we can have no confidence in our perceptual states is completely non sequitur. Neuroscientists, cognitive scientists, and psychologists have done plenty of work to show that our perceptual states do have explanations, regardless of whether the PSR is true or not. Thus, if the PSR turns out to not be the case, our perceptual states are not among events lacking a cause or an explanation.
A general note of relevance is in order. Gordon’s citations are mostly decades old, which any peer reviewer in philosophy would immediately be suspicious of. Of the Many Worlds Interpretation, Gordon states: “So which way of building the universal wavefunction is to be preferred? This difficulty, known as the “preferred basis problem,” reveals that the branching process itself is completely arbitrary from a mathematical standpoint and therefore, from the abstract point of view presupposed by the MWI, not reflective of any physical reality” (427). Setting aside the non sequitur, “not reflective of any physical reality,” his primary authority informing this statement, namely David Wallace in 2003, no longer considers preferred basis to be an issue. Gordon would know that if he had read Wallace’s 2010 paper “Quantum Mechanics on Spacetime I: Spacetime State Realism,” in where he states:
We might sum up the objection thus: wave-function realism requires a meta-physically preferred basis… This objection is probably most significant for Everettians, who generally regard it as a virtue of their preferred interpretation that it requires no additional formalism, and so are unlikely to look kindly on a requirement in the metaphysics for additional formalism. Advocates of dynamical-collapse and hidden-variable theories are already committed to adding additional formalism, and in fact run into problems in QFT for rather similar reasons: there is no longer a natural choice of basis to use in defining the collapse mechanism or the hidden variables. We are not ourselves sanguine about the prospects of overcoming this problem; but if it were to be overcome, the solution might well also suggest a metaphysically preferred basis to use in formulating a QFT version of wave-function realism.Wallace, David, and Christopher G. Timpson. “Quantum Mechanics on Spacetime I: Spacetime State Realism.” The British Journal for the Philosophy of Science, vol. 61, no. 4, 2010, pp. 697–727. https://arxiv.org/pdf/0907.5294.pdf. Accessed 1 Feb. 2021.
Lev Vaidman, Professor at the School of Physics and Astronomy in Tel Aviv, corroborates this: “due to the extensive research on decoherence, the problem of preferred basis is not considered as a serious objection anymore” (Vaidman, Lev, “Many-Worlds Interpretation of Quantum Mechanics”, The Stanford Encyclopedia of Philosophy, Edward N. Zalta (ed.), Fall 2018, https://plato.stanford.edu/archives/fall2018/entries/qm-manyworlds/).
Gordon raises a second difficulty for the MWI: “The second difficulty lies in its treatment of quantum probabilities” (Ibid.). Worse than using outdated sources is Gordon’s misrepresentation of a source that actually disagrees with his statement. Simon Saunders, in “Chance in the Everett interpretation,” actually states: “To conclude: there is no good reason to think EQM is really a theory of over-lapping worlds. If questions of overlap of branches are to be settled by appeal to the underlying mathematics, in terms of vector space structure, then there is at least one natural mereology in terms of which worlds that differ in some feature, since orthogonal, are non-overlapping” (Saunders, Simon (2010). Chance in the Everett interpretation. In Simon Saunders, Jonathan Barrett, Adrian Kent & David Wallace (eds.), Many Worlds?: Everett, Quantum Theory & Reality. Oxford University Press.). Saunders attempts to “solve the problem without introducing additional structure into the theory” (Vaidman, Ibid.) and yet Gordon tells his reader to “see Saunders et al. 2010 for extensive polemics regarding it” (Ibid.). This is an egregious level of malpractice that can only be explained by his desperation to prove his belief in God.
Turning now to his analysis of GRWI, the prospects for his argument do not improve. Gordon states of GRWI: “The problem is that it cannot be rendered compatible with relativity theory or extended to the treatment of quantum fields in this form” (Ibid.); “the theory remains radically non-local and has the additional drawback of eliminating the possibility of particle interactions and thus any physics of interest” (Ibid.); and “there are no versions of the theory in which the collapse is complete, with the consequence that all “material” objects have low- density copies at multiple locations, the presence and effect of which linger forever in the GRWI wavefunction” (Ibid.). The first and third concerns are not an issue for GRWI. The first issue simply restates the more general difficulty physicists have had with reconciling quantum mechanics and general relativity; this would then be an issue for the entire enterprise of quantum mechanics, so we would essentially be tossing the bath water, baby and all! The third issue is an appeal to ignorance. That there is currently no version of GRWI offering a collapse that is complete does not mean that scientists ought to give up on the search for a version containing a complete collapse. This leaves the second concern, which is addressed in Tejinder Singh’s 2018 paper “Space and Time as a Consequence of GRW Quantum Jumps,” where he deploys GRWI to solve the measurement problem. Singh states:
This classical metric is in turn produced by classical bodies, according to the laws of general relativity. And classical bodies are themselves the result of GRW localisation. Thus it is not reasonable to assume space to exist prior to the GRW quantum jumps. Rather, it seems quite intuitive that space results from GRW collapses taking place all over the universe. Space is that which is between collapsed objects. No collapse, no space. This also helps us understand why the GRW jumps take place in space: it is because space in the first place is created because of these jumps.Singh, Tejinder. “Space and time as a consequence of GRW quantum jumps.” TZeitschrift für Naturforschung A73 (2018) 923. https://arxiv.org/pdf/1806.01297.pdf. Accessed 1 Feb. 2021.
Singh considers Hilbert space as more fundamental than classical space, so these GRW jumps occurring in Hilbert space give rise to the classical fabric of space we are accustomed to. He posits that the wave function is contingent on the configuration space where the particle moves through time, to potentially infinite degrees of freedom. This then results in a complete collapse of the wave function. Gordon’s hasty conclusion no longer holds if Singh has succeeded in offering a version of GRWI containing a complete collapse of the wave function.
This is setting aside the fact that Gordon overlooked what many consider an updated or even upgraded version of MWI, namely the Many Interacting Worlds Interpretation (MIWI). The MIWI differs from the MWI in that all quantum phenomena are the result of an inter-universal repulsive force acting on worlds in close proximity to one another, thus explaining any dissimilarity between them. Michael Hall, et. al. conclude that the MIWI can reproduce quantum interference phenomena, in addition to offering advantages with respect to computational modeling. They note that on the de Broglie–Bohm Interpretation, the wave function denoted by Ψ, even when it is a very large value allows computer modeling to focus on high density regions in configuration space, specifically regions where calculation errors have to be corrected to analyze convergence given norms of angular momentum (see Hall, Michael J. W., Deckert, Dirk-André, and Wiseman, Howard M.. Quantum Phenomena Modeled by Interactions between Many Classical Worlds. Physical Review X, 2014; 4 (4) DOI: 10.1103/PhysRevX.4.041013).
There is also the Lindgren-Liukkonen Interpretation (LLI), championed by two quantum physicists that take Ockham’s Razor seriously. Given this, their quantum interpretation is a statistical interpretation that solves the observer effect. In other words, there is no logical reason, to their minds, why the results of a measurement are dependent on an observer. They dispense with the notion of a conscious observer changing the result of measurements. The LLI shows that any epistemological and ontological issues that stem from the uncertainty principle are solved given that the uncertainty principle is a fixed property of stochastic mechanics (see Lindgren, Jussi and Liukkonen, Jukka. The Heisenberg Uncertainty Principle as an Endogenous Equilibrium Property of Stochastic Optimal Control Systems in Quantum Mechanics. Symmetry, 2020; 12 (9): 1533 DOI: 10.3390/sym12091533
Gordon not only failed to rule out enough interpretations of quantum mechanics to make his conclusion more likely, but he failed to rule out the best defenses of, at least, two of the interpretations he is skeptical about. The larger issue for Gordon is that even if he managed to rule out say, twenty interpretations in quantum mechanics, his conclusion simply does not follow and if it did, there are simple considerations that render it untenable. Recall: “God’s existence and continuous activity is the best explanation for the reality, persistence, and coherence of natural phenomena, and the account of divine action best meeting this explanatory demand is a form of occasionalist idealism” (Gordon, 436). It follows from this that God’s existence and continuous activity is the best explanation for the reality, persistence, and coherence of viruses, diseases, natural disasters, and pretty much any undesired consequence a Theist can imagine. Clearly, Gordon does not want to admit these natural phenomena into his conclusion, choosing instead to special plead for any cases he thinks suit his argument. In other words, one of his concerns fits better on his foot: Suppose, among all of the events that happen in the universe, there are countless many that happen without God’s continuous activity, e.g., pretty much all the bad stuff. If this were true, we would have no principled way of telling which events were caused by his activity and which were not, for events that appeared to have been caused by God, in fact, were not. It is far more probable therefore, that God has no hand in any event in the natural world, not even granting a retreat into the quantum realm.
Ultimately, if a Theist wants to continue to assert that God has a hand in the unification of quantum and classical phenomena, they need to take a different route than Gordon has. Gordon severely undermines his own project by using outdated sources, being completely unaware of the fact that one of the authors of one of his primary sources changed their mind and actually proved the opposite of what seemed to lend a hand to Gordon’s argument, and overlooking a number of interpretations that may provide a stable and complete collapse of the wave function, thus solving quantum paradoxes, like the measurement problem and related observer effect. More damning to such arguments is that if a personal, loving deity saw fit to retreat to the far reaches of metaphysical reality, then he can have no desire to be known or detected by even people who are hopelessly devoted and attached to him. Quanta lies so far outside of the everyday experience of human beings that the idea that God is asking us to pursue him into the microcosms of the quanta is, quite frankly, nonsensical. It makes more sense that retreats like Gordon’s, into profoundly metaphysical territory, has everything to do with Theism’s failure to square with science, in addition to offering philosophical arguments or proofs that are sound or, at the very least, cogent and without controversy. This is precisely the prognosis for Theism and the relentless advances of science and philosophy, closely in tow, do not look poised to provide any remedy. Gordon’s argument, while complex, completely collapses in the face of simple considerations, which is a happy irony given his claims about the quantum wave function.
By R.N. Carmona
What follows is Alexander Pruss’ Argument For An Omniscient Being. While he does not exactly give his argument a ringing endorsement, admitting that he is skeptical of the first two premises, there are other problems that elude him and any theist who believes that omniscience is possible. Pruss formulates the argument as follows:
1. The analytic/synthetic distinction between truths is the same as the a priori / a posteriori distinction.
2. The analytic/synthetic distinction between truths makes sense.
3. If 1 and 2, then every truth is knowable.
4. So, every truth is knowable. (1–3)
5. If every truth is knowable, then every truth is known.
6. So, every truth is known. (4–5)
7. If every truth is known, there is an omniscient being.
8. So, there is an omniscient being. (6–7)Pruss, Alexander. “An odd argument for an omniscient being”. Alexander Pruss Blog. 2 Nov 2020. Web.
In my new book “The Definitive Case Against Christianity: Life After The Death Of God,” I state the following:
God’s belief in propositions has to change in accordance with migrating facts. While it is true that the Sun is currently one astronomical unit away, that will not always be the case. At every moment when the Sun begins to expand during its Red Giant phase, the distance between the Earth and the Sun will gradually decrease until the Sun ultimately ends all life on our planet, if not disintegrating it entirely. At each moment, it will be incumbent on God to update his knowledge by changing his prior beliefs concerning the distance between these two bodies. It is prerequisite for facts to be fixed in order for God to be immutable. Since facts are not fixed, his beliefs and corresponding propositions about any given state of affairs have to change — otherwise he fails to be omniscient. (193)
A Christian might assert that there is a simple solution to the issue I have raised: God is also omnipresent. The issue with this objection is that God’s perspectives would be in direct contradiction with one another and so, from the perspective of other sentient beings, he would regard two logically contradictory propositions as true. From our perspective, he would believe in a truth and a lie, namely that from Earth, there is a supernova two million lightyears away, but in Andromeda, there is no longer a supernova to speak of. In other words, since the light from this event took two million years to reach humans on Earth, humans are just now learning of this supernova in Andromeda whereas an intelligent species on a planet relatively near to the event in Andromeda would report no supernova at that location. Perhaps it happened long before they emerged or before they were advanced enough to observe, record, and describe such an event. The fact remains that their present does not feature this supernova event while ours does.
Another fun example from theoretical physics involves watching someone falling into a black hole. The following is a summary of the relativistic experiences the observer and the faller would have:
1. The light coming from the person gets redshifted; they’ll start to take on a redder hue and then, eventually, will require infrared, microwave, and then radio “vision” to see.
2. The speed at which they appear to fall in will get asymptotically slow; they will appear to fall in towards the event horizon at a slower and slower speed, never quite reaching it.
3. The amount of light coming from them gets less and less. In addition to getting redder, they also will appear dimmer, even if they emit their own source of light!
4. The person falling in notices no difference in how time passes or how light appears to them. They would continue to fall in to the black hole and cross the event horizon as though nothing happened.“Falling Into a Black Hole Sucks!”. ScienceBlogs. 20 Nov 2009. Web.
God’s omnipresence, therefore, fails to solve the issue because in order for him to have all possible perspectives, he would have to hold contradictory propositions on pretty much any and all events in our universe. He would have our perspective in the Milky Way as well as the point of view of the Andromeda galaxy’s civilization. He would also have the perspectives of the observer and the faller in our black hole example. The glaring issue is that he would have these perspectives at the same time and in the same respect, thus resulting in contradictions. Perhaps one can still find a way to try and circumvent these issues.
Given the idea that a day is as a thousand years and vice versa for God (2 Peter 3:8), if he, for sake of argument, experiences time-laden events in God-days (equivalent to one human millennium) or even all at once, God would make entirely different claims from the ones we believe to be knowable. In other words, while we are discussing here and now, before and after, duration, and the such, God would state something like the following: “all of the people, places, events, etc. that existed from the first century through the tenth century CE existed simultaneously.” For us, this is unlike propositions we believe are knowable, indeed nonsensical. God, therefore, being a timeless being cannot know anything about time-laden truths. It would be incumbent on him to not be timeless, but then, he is immediately confronted with the relativity of experience in the physical universe.
More importantly, 5 is debatable despite Fitch’s Knowability Paradox. Pruss states: “The argument for 5 is the famous knowability paradox: If p is an unknown truth, then that p is an unknown truth is a truth that cannot be known (for if someone know that p is an unknown truth, then they would thereby know that p is a truth, and then it wouldn’t be an unknown truth, and no one can’t know what isn’t so)” (Ibid.). The tendency, however, to leap from the possibility of knowing every truth to someone knowing every truth is dubious. It is similar to the leap rooted in Anselm: conceivability implies possibility. Worse still is that Pruss leaps from possibility to actuality. One should not draw ontological conclusions on the basis of logical considerations.
Pruss would appreciate an example from mathematics, namely that mathematicians work with infinity in their equations and even think of it as a real, tangible object in the universe. Unfortunately, there does not seem to be a physical correlate to infinity. Pradeep Mutalik, writing for Quanta Magazine, explains:
While “most physicists and mathematicians have become so enamored with infinity that they rarely question it,” Tegmark writes, infinity is just “an extremely convenient approximation for which we haven’t discovered convenient alternatives.” Tegmark believes that we need to discover the infinity-free equations describing the true laws of physics.Mutalik, Pradeep. “The Infinity Puzzle”. Quanta Magazine. 16 Jun 2016. Web.
With this in mind, one can see that though mathematicians logically consider and defend the concept of infinity, one should proceed with caution in terms of stipulating that reality features anything like this concept. It follows then, that just because all truths are potentially knowable, there does not already exist a being that knows all things. Aside from the problem resulting from the relativity of truth, stemming from the relativity of space-time especially as one approaches the speed of light, there is this unjustified assumption that possibility implies actuality. In the main, possibility does not necessarily entail probability, the latter of which having to be established before concluding that something exists. Given these brief objections, one should maintain that there is no omniscient being.
Ultimately, a lot more can be said. All humans can really say about knowledge is what they experience with respect to acquiring it. As such, we would be wise to recall that we acquire knowledge first by way of awareness and conscious focus on what it is we are inquiring about. A truly omniscient being, which would be difficult to distinguish from a being who knows all things except how to play billiards or count to infinity (the conclusion of my Argument From Vagueness (see The Definitive Case Against Christianity, 194), would first and foremost have to be perfectly aware and focused for all of eternity. If this being loses focus at any point, myriad truths would have changed, progressing toward inevitable obsolescence, and new truths, that are not all related to the old truths, would have emerged. This being would therefore, have lost its claim to omniscience. This is setting aside that humans can apprehend truths intuitively, without having dedicated concentrated inquiry into a matter. Other sentient beings could have this capacity as well. In any case, the likelihood that an omniscient being exists is practically zero.
“At this point one must expect to meet with an objection. ‘ Well then, even obdurate skeptics admit that the assertions of religion cannot be refuted by reason, why should I not believe in them, since they have so much on their side — tradition, the agreement of mankind, and all the consolations they offer?’ Why not, indeed? Just as no one can be forced to believe, so no one can be forced to disbelieve. But do not let us be satisfied with deceiving ourselves that arguments like these take us along the road of correct thinking. If ever there was a case of a lame excuse we have it here. Ignorance is ignorance; no right to believe anything can be derived from it. In other matters no sensible person will behave so irresponsibly or rest content with such feeble grounds for his opinions and for the line he takes. It is only in the highest and most sacred things that he allows himself to do so. In reality these are only attempts at pretending to oneself or to other people that one is still firmly attached to religion, when one has long since cut oneself loose from it. Where questions of religion are concerned, people are guilty of every possible sort of dishonesty and intellectual misdemeanor. Philosophers stretch the meaning of words until they retain scarcely anything of their original sense. They give the name of ‘God’ to some vague abstraction which they have created for themselves; having done so they can pose before all the world as deists, as believers in God, and they can even boast that they have recognized a higher, purer concept of God, notwithstanding that their God is now nothing more than an insubstantial shadow and no longer the mighty personality of religious doctrines. Critics persist in describing as ‘deeply religious’ anyone who admits to a sense of man’s insignificance or impotence in the face of the universe, although what constitutes the essence of the religious attitude is not this feeling but only the next step after it, the reaction to it which seeks a remedy for it. The man who goes no further, but humbly acquiesces in the small part which human beings play in the great world — such a man is, on the contrary, irreligious in the truest sense of the word.”
The Future of An Illusion, pp.32-33
My purpose here is to respond to a post published by Steven Dunn over at Philosophic Augustine. I met Steven several years ago in conversations on Tumblr. Over the years, he has maintained a resolute interest in philosophy, which is something I greatly admire about him. Few things remain constant over several years, so the fact that he has retained his passion for philosophy is impressive. He’s also grown a lot with respect to his knowledge and that’s to be applauded.
Prior to reproducing our discussion hitherto, I want to be clear about what I’ll be looking to accomplish in this response: a) address his latest response that features Aristotelian personalism and metaphysics b) circle back around to Bill Vallicella’s argument. I think it’s important not to lose sight of the argument, especially given that that’s the reason I commented on Steven’s Facebook post to begin with. I will make it clear that even if one granted the undeniable personhood of a fetus, it still would not follow that an abortion is equivalent to murder. With that said, here is the discussion as it stands; my reply to Steven’s latest response will follow.
Steven Dunn: Philosopher Bill Vallicella over at his blog Maverick Philosopher considers a brief but important argument:
(a) Abortion is murder.
(b) Abortion ought to be illegal.
The question: Can one consistently hold (a) and not (b)? Suppose an added proposition:
(a) Abortion is murder.
(b) Abortion ought to be illegal.
(c) Murder is illegal.
I posted this argument on my personal Facebook page which wrought the response of one of my old friends from the Tumblr blogosphere, R. N. Carmona. Carmona is a philosophic tour de force, one of whom I’m familiar with conversing and debating since I was 17 in 2013 (now I’m 24).
There was a lot of heated exchanges between me and Carmona. After learning of his upcoming book, Ending the Abortion Debate, I knew that this issue was something he was well-versed in and felt passionate about. The following exchange doesn’t do full justice to Carmona’s overall position, but the highlights I’m sure are as he would see fit. Enjoy!
R. N. Carmona: (a) is unsound, hence making the whole argument unsound. Aborting an embryo or non-viable fetus simply is NOT murder. Most abortions happen before week 16, with a majority of them happening before week 9. At no point in those times does a fetus resemble an infant and more importantly, the hallmarks of a person aren’t present yet. That happens at around week 22, hence the hard cut off in most states at 20 weeks. Specifically, EEG waves register in the neocortex at around week 22 and the neocortex isn’t full developed till around week 36. I’d argue that it’s murder after week 22.
The only time I make exceptions after that many weeks is if there’s a threat on the mother’s life, but if the choice is between the quality of life of a mom and her family and a nine week old fetus, it’s an easy choice. Keeping abortion legal prior to week 20 reduces maternal mortality, which, if you’re pro-life, you should care about. Moreover, restrictive policies increase infant and maternal mortality. We’ve had lots of tries at the conservative Christian way: Northern Island, the Muslim World, the Philippines, etc. Restrictive policies do not work.
This is precisely what my next book is about. Want to end abortion? Get behind the issue. Address poverty, lack of education, lack of access to contraception, domestic violence, etc. That’s the only way to slow the rate of abortion. Restricting it won’t work and those conservative states that have passed heartbeat bills are about to find out the hard way.
Steven Dunn: There is actually a large extent in which I agree with you. I’ve read a lot of your writing on this issue and I appreciate you’ve pointed the dangerous restrictive policies that do currently exist. There is also an importance as you say in addressing poverty, lack of education, etc.
However, my initial problem began when you claimed that aborting an embryo or non-viable fetus is not murder. Even though non-viable fetuses have no chance of survival, that still does not warrant moral permissibility to end its life. I don’t see where the line of moral difference changes with an embryo, fetus, or fully grown human infant. Is it a spatial difference? Is it a temporal difference? Does the week, day, or trimester matter when ending the life of a *potential human?
Of course, we could have a metaphysically more significant conversation than the kinds of questions I’m asking you. I just think that these questions are a good starting point. Also, what is the “hallmarks of a person”?
R. N. Carmona: The hallmark of a person is quite simply, the consciousness attributed to human beings and higher order animals like dolphins and the great apes: neuroplasticity, memory acquisition, language capacity, etc. Even simpler than that, the capacity to apprehend taste, texture, sound, and so on. Even them who are mentally disabled, assuming they aren’t blind or deaf, can have these experiences. The blind and deaf, though lacking an important sense, still have propensities for memory acquisition, language, and so on.
And that’s the difference: spatio-temporal. Of space, because the potential person now occupies a uterus, taking nutrients from the would-be mother; of time because the potential person is currently not in the world, i.e. is not a citizen of a given country; is not protected by laws.
Potential simply is not enough. The fetus is potentially stillborn or potentially going to die of SIDs or will potentially be an ectopic pregnancy or will potentially be born to become a serial killer that will make Ted Bundy blush. You can’t speak of potential as though it’s solely and predictably positive; potential can be very negative. In fact, this child can be the reason the mother dies and leaves behind a husband to raise several kids, including the newborn, on his own. Potential simply isn’t enough to obligate a woman to continue a pregnancy she’d rather terminate.
So yes, the week matters because so long as a fetus isn’t viable, abortion should be permissible. The moral difference changes once the fetus is viable. Potentiality simply isn’t a good argument. Viability is a much stronger argument.
Furthermore, the moral difference changes when purposeful modification comes into play. Sure, an infant doesn’t have that capacity: it doesn’t, for example, set goals for itself. However, the parents, once they are told that the fetus is developing well, start to purposely modify on the fetus’ behalf: they start thinking of a name, buying clothing, setting up its room, putting money in its college fund, etc.
No parent, even if they’re a Christian conservative, begins to purposely modify at conception or even in the early weeks. It’s simply not enough to go on and tells you that, behaviorally speaking, most parents write off potential. Potential isn’t enough for anyone to go on and that’s why most people need something concrete before they begin to purposely modify on their baby’s behalf.
So yes, there’s a simple line to draw between a non-viable fetus and a viable one. I can speak of organismality as well, namely comparing and contrasting between organisms to come to a good conclusion regarding what a non-viable fetus most closely resembles, and it’s clear that they don’t resemble a newborn. There are marked differences, but I digress.
Steven Dunn: I would clarify that you are *technically correct in saying that potentiality is not enough. A potential X of course is not an X. Because I am a potential speaker of the French language doesn’t mean I can speak the French language. However, potentialities are still nonetheless grounded in being: they are realities not merely possibilities.
They are actual human beings with various potentials.
Though they are not realized among differing spatial and temporal locations/positions, I don’t think you’ve provided a meaningful account of persons. Human persons, as I see it, are instances of personalized being; persons possess phenomenological qualities that make them eligible for relationships – or interpersonal love. I think our definitions of persons should capture something specific (and simple), rather than be a construct of various qualifiers (neuroplasticity, apprehension of the senses, etc).
One biological example worth mentioning that I think you’ll appreciate is the cognitive capacity of bonobos – which is one of my favorite areas of primatology to examine their analogous behavior with humans. They’re sympathetic, they can experience pain, they are highly intelligent, they can have an extensive non-verbal vocabulary, etc.
Despite these striking qualities, they do not fit under the definition of persons I’ve provided above.
What does it mean to be a real person? A couple things: (i) what W. Norris Clark has called the “participation structure of the universe”; rational-intelligibility that allows for human persons and the universe to find meaningful relations/predictions; (ii) existence as a dynamic act of presence and (iii) action as a [self] manifestation of inner-being.
I think your definition of persons is merely conditional; it’s dynamic but not exhaustive. Human beings – that is, if a personalized being possesses such potentialities – are intrinsically valuable; there can be no moral difference among this being’s spatial or temporal location.
In summary. . . I think you are raising issues that aren’t typically addressed by conservatives. It’s important that we better handle areas of women’s reproductive healthcare, which can be dealt with through better and intentional education, personal conviction, etc. However, I think we need to agree that the moral question is not somehow addressed because we’ve raised current social or political problems surrounding abortion. There are consequences and symptoms that need to be taken care of, by all means. However, if structurally we are dealing with the intentional ending of a human life then we need to talk about it.
R. N. Carmona: I disagree there. What I hear is Aristotelian language here and I reject his metaphysics all the way through. Potentialities are not realities grounded in being. I think even Aristotle makes a distinction between potentiality and actuality, and as I recall, he doesn’t conflate them in this manner.
Persons do, however, possess phenomenological qualities, like phenomenal consciousness, but that isn’t what makes them eligible for relationships and interpersonal love. What’s needed there is simple empathy and bonobos and chimps, in general, are capable of that; that’s one reason why some advanced nations recognize them as persons. So rather than a construct of qualifiers, it’s more a recognition of qualifiers taken together to get a basic definition of person.
The base anthropocentrism of theists doesn’t allow them to accept that other higher order animals are persons, and that’s what you’re doing here. Dolphins call each other by name and remember individuals for decades. Elephants can also remember individuals after years of not seeing them. So while there’s certainly a distinction between a human person and a dolphin person, there is overlap that qualifies them both and that overlap is found in the sciences. The issue here is that your definition relies less on science and more so on an implied belief in the soul or on metaphysics rather than science.
I agree with (I) as it’s pretty much purposeful modification paraphrased. (II) relies heavily on Aristotelian metaphysics and I reject it outright. (III) stems from two, but alludes to libertarian action of will, which I don’t think anyone has. There’s no [self] without the [other] and other is much more crucial in action, especially willful. I think human persons can change course, but only after realizing enough deterministic conditions underlying their actions, thus empowering them to experience determinants that may lead to an overall change of course.
Think of the proverbial alcoholic; he doesn’t willfully change his bad habit, but what he does is “change” a given number of determinants so that his actions may change and out of a recognition that if he doesn’t make these changes, he is pretty much enabled: a) stops associating with friends who drink regularly b) doesn’t go to bars when invited c) goes to rehab. And so on and so on and so on.
Action itself isn’t in a vacuum, but dynamic and intertwined with the flux of all there is. So human potential takes course in a deterministic manner and any human looking to have any semblance of control over that will reposition herself with respect to determinants. A fetus is incapable of this sort of purposeful modification, which I think is the most actualized of all.
So my definition, while not alluding to souls or anything religious, is also sufficient because it recognizes the role of the other in the shaping of the self. The embryo and non-viable fetus do not interact with the other in the manner in which persons do and it is simply potentiality and not actuality, to use your language. What is commonly aborted is (what can be) rather than (what is), so that spatio-temporal difference lays the groundwork for a moral difference and the moral difference lies in purposeful modification which I think your (I) paraphrases.
Any metaphysic that doesn’t account for the other, even something as arbitrary as a chair, isn’t complete. Hegel understood this and is the forefather, I think, of modern metaphysics, starting in the phenomenologists that soon followed him. Hurssel relied a lot on Aristotle too and I’m not alone in seeing that he was mistaken for doing so, but again, I digress.
Steven Dunn: I would respond to your outlook on Aristotelian personalism as not fully appreciating what the system has to offer. In our personal conversations on abortion I have mentioned to you that yes, personalism and the potentiality principle has largely been carried and grounded in Catholic moral theology. I understand, therefore, we both don’t share views in the inspiration of Christian theology.
Hence, we need to find anthropological and philosophical commonalities in which we can meaningfully proceed in a discourse about human persons and what exactly is developing in the womb. The best system that does this, in my view, is Aristotle’s conception of being from his Metaphysics and the further extension from Thomas Aquinas’ doctrine of persons (with some modifications).
Aquinas argued that persons are that which is “perfected in all of nature.” This essentially means that persons are not merely special “modes” of being amongst others, but that personhood is being when it is allowed to be at its fullest. In other words, persons are not restricted by sub-intelligent matter. There are a number of reasons why persons – humans – possess the special status that they do, and while I think there are theological reasons for this I think I can still demonstrate that apart from any inspired or “revealed” source.
First, Aquinas’ notion of person was conscious of the distinction between person and nature, because providing a consistent account of personhood meant that a consideration of God as Triune (one divine nature amongst three persons) and Christ as the God-man (divine person possessing two natures) needed to be contextually consistent.
Therefore, it has been an accusation by some leading Catholic philosophers (Wojtyla, Ratzinger, Clarke, etc) that Aquinas falls short of a comprehensive philosophical definition of person because the medievals relied primarily on the Boethian definition of person: “An individual substance of a rational nature.” Hence, I would argue for a further inclusion of the concept of “relation,” which is fundamental to our understanding of what it means “to be.”
Aquinas moved away from the what has been called “self-diffusiveness” of the Good as seen by the NeoPlatonists (the collaboration of the Good with all “substances”) and instead moves to Supreme Being, where Existence (esse) – as I said before – now becomes the root of all perfection. Supreme Being is the subsistent Act of Existence, where now the self-diffusive Good now becomes self-communicative Love.
Hence we have three primary qualities for the relationability of persons: being is (1) self-communicative (showing that persons are intelligible [ratio] by their actuality); (2) being is self-manifesting (persons are immediately relatable to other beings); and (3) being is intrinsically active (persons are not merely present but actively present).
Suppose a being for example that existed in reality but didn’t or couldn’t manifest itself to other beings, or if it didn’t or couldn’t act in any way. If this kind of being lacked such properties then other beings couldn’t have knowledge of its existence; it would be almost as if it had no being at all. Now imagine if all beings existed in this sort of way; the universe itself wouldn’t be connected in the unified sense that philosophers and scientists typically speak of the rationality of the universe.
Now combine this with the potentiality principle. According to Current Anthropology (2013), potentiality is a principle not so foreign to them: potentiality “denotes a hidden force determined to manifest itself – something that with or without intervention has its future built into it.”1
Let me be clear that potentiality is the only relevant metaphysical principle worth considering for abortion. My position, to be clear, is not:
- X is a creature of a certain sort.
- Creatures of this sort have right R.
- Therefore, X has a right R.
Premise 2 of course begs the question in favor of what I want to prove. In summary, my position is that the full and perfect realization of being is always inherent in its nature. All living things, including mindless plants, dolphins and gorillas have a proper end or “good” which is naturally directed within their nature – even from a formless or potential state. Nothing can exist without potentials, and potentials cannot be realized apart from something actual.
Now the metaphysical picture I’ve provided is not mere conjecture but is what historically has served as the foundation of Western intelligentsia for over 1,500 years, until the advent of the modern model by Descartes and Newton. And I would argue that that move away from the model of classical metaphysics has been one of the greatest errors and blunders of Western thought. It was an illegitimate move because it’s not as if new physical discoveries were made, hence “outdating” the Aristotelian system.
Descartes, among other French intellectuals at his time were responsible for the shift away from potential/actual, the four causes, and his metaphysic of being. Bad move.
R.N. Carmona: While not mere conjecture and arguably the foundation of Western intellgentsia for over 1,500 years, one would have to gloss over important bits of history to make that argument. One of the more significant bits of history I have in mind is the Christian and Muslim censorship and destruction of texts that were not in agreement with monotheism, especially works that were of a more naturalistic flavor. Carlo Rovelli puts it succinctly:
I often think that the loss of the works of Democritus in their entirety is the greatest intellectual tragedy to ensue from the collapse of the old classical civilization…We have been left with all of Aristotle, by way of which Western thought reconstructed itself, and nothing of Democritus. Perhaps if all the works of Democritus had survived, and nothing of Aristotle’s, the intellectual history of our civilization would have been better … But centuries dominated by monotheism have not permitted the survival of Democritus’s naturalism. The closure of the ancient schools such as those of Athens and Alexandria, and the destruction of all the texts not in accordance with Christian ideas was vast and systematic, at the time of the brutal antipagan repression following from the edicts of Emperor Theodisius, which in 390-391 declared that Christianity was to be the only and obligatory religion of the empire. Plato and Aristotle, pagans who believed in the immortality of the soul or in the existence of a Prime Mover, could be tolerated by a triumphant Christianity. Not Democritus.2
It’s not a mere coincidence that Aristotelian metaphysics stood in fashion for so long, nor was it established that the Aristotelian system was better than other systems. In that same time period, theists, especially Christians, held a virtual monopoly on ideas and as such, metaphysical frameworks with more naturalistic bents were destroyed or censored. Due to this, there was a reluctance on the part of skeptics and naturalists to offer a naturalistic metaphysical system. They were rightfully afraid of The Inquisition. So, Aristotelian metaphysics didn’t dominate the landscape because it was the best framework, but rather, because the game was rigged in its favor.
Copernicus and Galileo, for instance, dealt with the consequences of challenging theistic thought. Copernicus’ De revolutionibus “was forbidden by the Congregation of the Index ‘until corrected’, and in 1620 these corrections were indicated. Nine sentences, by which the heliocentric system was represented as certain, had to be either omitted or changed.”3 Galileo’s house arrest is a well-known historical fact and there’s no need to tread over old coals here. More to the point, “Bruno [was]…much more of a philosopher than a scientist. He felt that a physicist’s field of study was the tangible universe, so he challenged any line of thought that utilized nonphysical elements and avoided what he considered the juvenile exercise of calculation. To him, computational astronomy missed the true significance of the sky.”4 Bruno held to eight purportedly heretical theses and they served as the reason for his execution. Among these theses were patently naturalistic positions: the universe is spatially infinite, there are other planets very similar to ours, there were humans before Adam and Eve, the Earth moves in accordance with Copernican theory.5 In all but one of these positions, Bruno has been proven correct. So the notion that Aristotle’s system is best overall or, at the very least with respect to defining personhood, is already disputable because as has been demonstrated, competing, especially naturalistic, frameworks were discouraged. Despite this, before I set out on my own exploration with regards to what best explains potentiality, I will challenge Aristotle’s personalism.
Even if I were to grant that Aristotle offered much in the way of explaining personhood, there’s still the question of how any of these criteria apply to embryos and early fetuses. Take for instance, (1) self-communicative (showing that persons are intelligible [ratio] by their actuality). To my mind, embryos and early fetuses are not self-communicative nor intelligible, and that’s because they have yet to develop the organ that makes this possible, namely the brain. Now, while I recognize that Aristotle offers an interesting conundrum worth considering, i.e., as you put it, “Nothing can exist without potentials, and potentials cannot be realized apart from something actual,” I don’t see that a fetus’ obvious intelligibility and self-communication follows. As we will see shortly, there’s a better explanation for the notion that nothing can exist without potentials and that no potentials can be realized separate from something actual.
In like manner, let’s consider also (2) being is self-manifesting (persons are immediately relatable to other beings). On the assumption that Aristotle was correct, I don’t see how embryos and early fetuses are self-manifesting and immediately relatable to other beings. If anything, it is only relatable to its parents and siblings, assuming they had children already. Since it has not emerged independently within the world, it is not relatable to other people, the ecosystem in its locale, nor the wider biosphere. The fact that it isn’t independently within the world makes so that it isn’t relatable to any other beings. Furthermore, it’s relation to its parents and siblings is best explained and anticipated by genetics, which we will get to shortly.
Let’s also consider (3) being is intrinsically active (persons are not merely present but actively present). Again, embryos and early fetuses are not present, let alone actively present for the same reasons they aren’t self-manifesting. The fact that it is not independently within the world, once again, proves problematic for the third criterion. I can grant that it is actively present once born, for its parent(s) is now self-modifying on its behalf. It is interacting with other persons in a very obvious manner and relies on them for its physical, emotional, and psychological growth, growth that is crucial for its potential to eventually become a person who has a theory of mind, a sense of self, an ego, memories, desires, goals, and so on. Within the womb, that simply is not the case early in any pregnancy. The woman’s voice and music can help with brain development starting at 29-33 weeks. So harkening back to what I said earlier, interpersonal interaction is only possible when the brain is sufficiently developed, which strongly favors the thesis that the brain is integral to a human person rather than a soul.
Now to the matter of what better explains the predictable potential of a human fetus, after which three conclusions should be immediately clear: either 1) that we do not require a metaphysical explanation for potentiality and personhood or 2) that given genetics and evolution, what’s necessary is a metaphysical framework that is congruous with and readily predicts scientific facts and 3) that nothing can exist without potentials and that potentials are not realized without actuals has been solved.
One of the primary reasons I reject Christian theism as a worldview is because it gives human beings an undue “special status” all while ignoring human evolution. Human potential or more specifically, homo sapien potential wouldn’t exist without an ancestor’s (probably homo antecessor) potential. Furthermore, homo sapien potential would not have been realized without the actuality of ancestors and likewise, without the divergence of ancestors, great apes would not have progressed as they have. As you well know, we share about 98.5% DNA with chimpanzees and some 96% with gorillas, two facts that establish a common ancestry. So this “special status” is actually an example of special pleading because it’s not at all clear why chimps and gorillas do not qualify for such status; also, neanderthals, given what we currently know about them, are in many respects like homo sapiens (a fact that made their interbreeding possible) and as such, would qualify for such status without question. Yet on Christian theism, no human ancestor qualifies for this status, an attitude I find very suspicious.
Human evolution, like evolution in toto, has an underlying genetic component that explains these variations in populations over time. That same genetic component continues among all populations of species and thus, better explains “the perfect realization of being…inherent in the nature of mindless plants, dolphins, and gorillas.” Furthermore, potentiality does not denote a “hidden force determined to manifest itself,” but a rather statistically predictable pattern present in the genome of an organism; it isn’t hidden at all, but rather in plain sight. The pattern is so predictable that one can readily explain how and why that which is formless becomes something with form.
So prior to circling back to Vallicella’s argument, I will offer a brief overview showing how the actuality of parents results in the potentiality and probable actuality of a child. It is also important to note that given genetics, there are a number of factors that determine morphological sex, eye color, hair color, skin tone, and so on. So let’s imagine that in universe A, Jack and Jill have a baby girl named Janice and that in universe B, they have a boy named Jake. Let’s consider the important differences in each child, differences that explain why Janice exists in A and Jake in B.
In universe A, Jack and Jill are both 24-years-old when they agree to having a child. Jack and Jill are wealthy and have spent the last four years of their relationship traveling. Neither of them are stressed and have no trouble being happy and grateful for all that they have. When considering that high stress increases the probability of having a boy, it is no surprise that Jill gives birth to Janice nine months later. Yet that still does not explain why Janice has brown eyes (though both her parents have blue eyes), her mother’s hair color, and her father’s hitchhiker thumb. In the main, had another sperm fertilized the egg, Janice very likely would have been born with completely different features. Despite low stress levels, there’s also the fact that Jack has five sisters and no brothers, therefore increasing the probability of having a girl. This still does not explain why Janice has brown rather than blue eyes, blonde rather than brown hair, and a hitchhiker thumb rather than a straight thumb.
Allelic combination is important in explaining her phenotypic features. Should both parents pass on recessive genes, Janice is born with a hitchhiker thumb. Or alternatively, if there’s a combination of dominant and recessive genes, she may have a chance to have a hitchhiker thumb or a straight thumb. If there’s a combination of dominant genes, then she will predictably have a straight thumb (see reference). Eye color tends to be similar, albeit more complicated.
For instance, the assumption is that since Janice’s parents have blue eyes, she will also have blue eyes. There are two genes integral to determine eye pigmentation: OCA2 and HERC2. An active HERC2 activates OCA2, which determines pigment; given this, we know that this is what explains Janice’s brown eyes. Her counterpart in universe B, Jake, has either a broken HERC2 or a broken OCA2 and therefore, has blue eyes (see reference). He also has brown hair and a straight thumb. He has a straight thumb because instead of a recessive and dominant gene (what we find in Janice’s genome), we find two dominant genes in Jake’s genome. Their disparate hair colors are also explained in this manner as well. It is also likely that in Universe B, Jill gave birth to Jake because of the high levels of stress she experienced during pregnancy. Jack and Jill decided to conceive at the ages of 31. During the pregnancy, they moved from Middletown, NY to New York City because they both wanted more job opportunities. The crowded commutes, her career, the noise pollution, among other things, stressed Jill out to no end and this increased the probability of having a boy, hence (probably) the birth of Jake.
Form, likewise, follows suit. Drosophila have been important in research in evolutionary biology and genetics. In observing curious mutations in these flies, geneticists discovered homeotic genes that determine the body pattern of all organisms. The research gets very technical and makes for quite the tangent, but homeotic, or Hox genes themselves come from a Hox-like ancestor that explains the similarities Hox genes have from organism to organism (see reference). The graphic makes the extrapolations of their research clear.
What is also clear is that the following turns out to be false: “All living things, including mindless plants, dolphins and gorillas have a proper end or “good” which is naturally directed within their nature – even from a formless or potential state.” It’s not so much that there’s a natural tendency even from a formless, potential state, but rather, that there’s an evolutionary and genetic history that informs how a comparatively formless embryo develops into a human being. There are also traits that are arbitrary as there’s no purpose as to why someone would have brown rather than blue eyes or a hitchhiker thumb rather than a straight thumb. Some traits are inconsequential with respect to who a given person is.
Aristotelian metaphysics is considered outmoded by contemporary philosophers and scientists because it is incongruous with various scientific paradigms. Setting cosmology and physics aside, as I think I’ve shown, Aristotle’s concept of a person is incongruous with evolution and genetics and the system did nothing in the way of anticipating the advent of evolutionary biology and genetics. His system speaks of personhood in a patently non-naturalistic or even supernatural manner whereas genetics and evolution show that personhood is linked to certain types of purely physical organisms. What is required is either no metaphysical framework at all (à la logical positivists) or a framework that coincides with modern philosophical and scientific paradigms. Aristotle’s system doesn’t accomplish that and far from a “bad move,” Copernicus, Galileo, Newton, and everyone who eventually stood on their shoulders have every justification to move away from the Aristotelian system. Although interesting, that potentials can’t exist apart from actuals is explained by genetics for that which is animate and memetics for that which is inanimate. In fact, Aristotle was closer to correct with regards to universals and particulars, an explanation that can be applied to inanimate objects rather than living entities. Yet despite the potential for a human embryo to become an actual human person, a roughly predictable, naturalistic set of occurrences take place before every human birth. The process is also a fragile one as an injury to the would-be mother can end the pregnancy; genetic anomalies and an implantation anywhere other than the uterus can make it so that this potentiality never results in an actuality. Aristotle’s system also doesn’t explain the fragility of this process not just in humans, but in other organisms as well. It should therefore be clear that conclusions aforementioned have been firmly established and that if metaphysics remains a concern for philosophers, we have to do better than what Aristotle and his disciples rendered us.
Now to circle all the way back to Vallicella’s argument. Even if one were to grant the undeniable personhood of a fetus, either through the medium of Aristotelian metaphysics or another metaphysical framework altogether, there’s still the issue that the intentional killing of this person doesn’t constitute a murder. The pivotal error pro-choicers make is that they tend to define abortion and ignore what it’s being equated to. They should also consider the legal definition of murder, since Vallicella is alluding to the legal rather than the moral definition.
The killing of an embryo or fetus is done with intentions and motives altogether different from those underlying homicide, and as such, from a legal standpoint, it can’t be approached as murder or even a lesser offense like manslaughter. There is no degree of murder applicable to abortion; the intention and motive are not the same either, so even from a legal perspective, abortion is not murder. It would constitute an intentional killing of a different sort, of an even benevolent sort. Therefore, a woman who has an abortion can’t be tried and convicted as a murderer, neither can the doctor who performed the abortion. Let’s consider first degree murder. Premeditation is already an issue for Vallicella’s argument; the prosecution wouldn’t be able to argue that the mother had a malicious intent to kill this person. As for second degree, even though lacking the premeditation criterion, implies a reckless disregard for human life. The prosecution can’t accuse a woman of that either.
What’s more is that, if you were right in that a fetus is a person despite its viability, then restrictive policies would be the only choice we’d have. Like Vallicella’s argument implies, murder is treated in an extremely restrictive manner; even self-defense has to be established with no room for doubt. So if abortion were murder, it would be dealt with in like manner. So setting metaphysics and ethics aside, from a practical point of view, we should be wary of equating abortion with murder because we have dealt with the latter in a restrictive manner and we should know better, especially given the deadly consequences of such policies. So even if for solely practical reasons, we should shy from such equivalence even if it could be proven that abortion is murder. The issue here is that no pro-lifer has qualified that statement in any manner that doesn’t make for a bare assertion. Abortion is simply not murder and to think of women who have abortions as murderers is to misunderstand this issue altogether. What we should be addressing are the common motivations for seeking an abortion: poverty, domestic violence, lack of employment opportunity, and so on. I can go on, but I’ve probably overstayed my welcome as it is, so for the time being, I will leave this here.
The featured image to this article was taken from https://www.ngv.vic.gov.au/explore/collection/work/4291/
The featured image to this article is Rembrandt’s Two Old Men Disputing (1628).
-  Taussig, Karen-Sue, Klaus Hoeyer, and Stefan Helmreich: “The Anthropology of Potentiality in Biomedicine: An Introduction to Supplement. Current Anthropology (vol. 54). 2013.
-  Rovelli, Carlo, et al. Reality Is Not What It Seems: the Journey to Quantum Gravity. Riverhead Books, 2018, pp. 32-33.
-  “Nicolaus Copernicus.” The Catholic Encyclopedia. Vol. 4. New York: Robert Appleton Company, 1908.20 Jun. 2019 <http://www.newadvent.org/cathen/04352b.htm>.
-  NA. “Bruno and Galileo in Rome.” Honors Program in Rome, University of Washington. 2003. <https://depts.washington.edu/hrome/Authors/pev42/BrunoandGalileoinRome/pub_zbarticle_view_printable.html>
-  Ibid. 
Let’s start with well-known, often disputed verses:
For the Lord your God is God of gods and Lord of lords, the great, the mighty, and the awesome God, who is not partial and takes no bribe. Deuteronomy 10:17
God has taken his place in the divine council; in the midst of the gods he holds judgment. Psalms 82:1
There is none like you among the gods, O Lord, nor are there any works like yours.Psalms 86:8
And the king shall do as he wills. He shall exalt himself and magnify himself above every god, and shall speak astonishing things against the God of gods. He shall prosper till the indignation is accomplished; for what is decreed shall be done. Daniel 11:36
Recently, I brought up the fact that modern Christians are polytheists. On the one hand, they believe in the God of the Bible and on the other, the so-called god of philosophers or as they would put it, the god of monotheism. A commenter on my post over on WordPress brought up the fact that the early Jews were polytheists. He provided a number of verses like the ones above. I responded to him and stated that Christians have a go-to copout. They’ll argue that this is merely a recognition that people at the time worshipped other gods, gods that were mere idols. That, however, demonstrates that they are either ignorant of historical context or they know of the context and yet ignore it. We can discuss the polytheistic origins of Judaism further, but that’s not my purpose here.
My purpose here is to debase the notion of a god of (mono)theism, to disrupt that convenient narrative. A Christian on Facebook recently offered an ontological argument he confused with Godel’s Ontological Argument. That wasn’t the argument he offered. He offered another ontological argument in where ‘God’ could be replaced with ‘Allah’ or ‘Ahura Mazda’ and the result wouldn’t change. Two other people then responded and said that the refutation fails because the argument sets out to prove the god of monotheism.
The god of (mono)theism, as William Lane Craig posits, is timeless, personal, omniscient, and so on. I’ll set exegesis aside because there are ways to prove otherwise given passages in the Bible (e.g. why did god ask Adam questions in Genesis 3 if he’s omniscient?). What I want to offer instead is a new argument against the notion of a so-called god of (mono)theism. We know from mathematics that there are different infinities. Since infinity is already a large value, if we can even call it such, there’s no way for the human mind to apprehend one infinity or another, let alone distinguish them. So given that line of thinking, there’s an element of vagueness we can introduce to debase the notion of a god of (mono)theism.
Take, for instance, timelessness. A Christian will posit that their god has no beginning; he’s eternal and exists outside of time. All well and good. Let’s say there’s another being who had a beginning outside of the universe billions of years ago, e.g., Satan. What disqualifies this being from being timeless as well, especially given that we can’t ascertain the beginning of this being’s existence? In other words, if god is present at point 0 and then Satan at point 0.00000005, what difference is there? There are some beginnings that result in a virtual eternity and so, just like there are different infinities, there are different eternities, different versions of timelessness.
The same goes for omniscience. What if there’s a being that knows all things except one thing; let’s suppose this being doesn’t know how to play billiards. What is the difference between an omniscient being who knows all things and another being who knows all things save the required know-how to play billiards? Again, as there are different infinities, there are different levels of omniscience and we simply wouldn’t be able to distinguish between a being who knows everything and one who knows everything except for how to play billiards.
Omnipotence, omnipresence, the capacity to be personal, and so on, all fall victim to vagueness, and as such, the same defeater that exists for Godel’s Ontological Argument, namely that parallel arguments work just as well (see Oppy 1996), also exists for the notion of the so-called god of monotheism. There is no such entity. It is logically possible that, given vagueness, there are millions of beings that fit the description. However, one should not draw ontological conclusions on the basis of logical considerations. Just because there could be a million such beings doesn’t mean they actually exist; likewise, just because one such being is logically possible doesn’t mean it actually exists. The god that apologetic arguments allude to is a product of Christian obfuscation.
Given that Christians are overly fond of deductive arguments, I will do my best to formulate an Argument From Vagueness, which isn’t necessarily an argument on its own. Let’s consider Plantinga’s Victorious Ontological Argument:
- A being has maximal excellence in a given possible world W if and only if it is omnipotent, omniscient and wholly good in W; and
- A being has maximal greatness if it has maximal excellence in every possible world.
- It is possible that there is a being that has maximal greatness.
- Therefore, possibly, it is necessarily true that an omniscient, omnipotent, and perfectly good being exists.
- Therefore, it is necessarily true that an omniscient, omnipotent and perfectly good being exists.
Now, consider a parallel Argument from Vagueness. D1 is crucial to the argument.
D1: A being with maximal excellence* has omnipotence* (which is to be so close to all-powerful that its lone incapacity is negligible; it once failed to push a universe to the left), omniscience* (which is to be virtually all-knowing; it doesn’t know how to play billiards), and perfectly good* (which is to be virtually morally perfect, but it once told a white lie). Maximal greatness* is to have maximal excellence* across all possible worlds.
- A being has maximal excellence* in a given possible world W iff it is omnipotent*, omniscient*, and wholly good* in W.
- A being has maximal greatness* if it has maximal excellence* in every possible world.
- It is possible that there is a being that has maximal greatness*.
- Therefore, possibly, it is necessarily true that an omniscient*, omnipotent*, and perfectly good* being exists.
- Therefore, it is necessarily true that an omniscient*, omnipotent* and perfectly good* being exists.
Once this counter-argument is offered, what a Christian has left is the bare assertion that a being with maximal excellence* isn’t truly god because it has negligible limitations. The question remains: how do we know that the purported attributes of god are true? It is, as it will always be, a matter of faith. There is no way to ascertain that god is eternal, omnipotent, and omniscient. We can ask whether he is perfectly moral, but that’s a separate issue entirely. The thrust that Arguments From Vagueness drive is that there’s no justification for speaking of any infinity with such certainty. There may be an infinity so near to the one a theist reveres that the differences are negligible. That’s precisely what these arguments are designed for.
In the past, I’ve argued that modern Christians, especially them with apologetic bents, worship two gods. A couple days ago, I got into a debate with one of the moderators at Capturing Christianity. Eventually, this moderator, who another moderator called a “firecracker” whose behavior online is worth examining, got upset after demanding a deductive argument to prove my point. I reiterated to him that philosophy proper isn’t done that way, so while he’s use to the deductive arguments Christian apologists are overly fond of, actual philosophical works don’t proceed in that manner. One is tasked with reading and deciphering paragraph after paragraph of philosophical thought and insight in order to grasp either an argument or the overall philosophy of a given philosopher.
Regardless of this, I obliged and provided a deductive argument that was patterned after Craig’s Moral Argument. I did this so that he wouldn’t be able to deny its validity. He would have then been obligated to discuss whether the argument is sound. Unfortunately, as is the case with a lot of wannabe apologists, this moderator was philosophically inept and therefore, devoid of any knowledge, perfunctory or otherwise, of how philosophy works. I will present that argument here and then present a fuller argument to show that Christians with apologetic bents indeed worship two, irreconcilable gods. The argument is as follows.
P1 If moral values and duties come from god, he wouldn’t violate moral universals
P2 God does violate moral universals
C Therefore, moral values and duties do not come from god
Like Craig’s Moral Argument, this is a modus tollens argument. If the consequent is false then we can infer that the antecedent is also false. Of course, someone may then ask what exactly do I mean by “God does violate moral universals.”
The specific moral universal he and I were discussing isn’t simply the more common universal against murder, but specifically the universal against infanticide. I told him that even the most ardent relativist accepts that different cultures do not routinely murder infants, especially in large numbers. He could at least grasp the concept of moral universals and as such, he didn’t disagree with that. What he could not do is disprove the fact that his god, per the Bible, committed infanticide, and on more than one occasion (Exodus 12:29-30; 1 Samuel 15:3)! He eventually removed me from the page because it’s clear he didn’t want other Christians to see what he thought was a dangerous line of thinking, the same line of thinking that has led many to atheism.
In the same breath, such Christians maintain that they worship a perfectly good god from whom moral values and duties extend from and that they worship a god who committed infanticide. There are other inconsistencies still; for example, Christians are usually against abortion and yet they worship a god who committed abortions. My interest, as always, is whether a Christian can reconcile these two concepts. Given my argument above and my extended argument, the answer is a resounding no. The extended argument, in the deductive logic that Christians love, would look as follows.
P1 If moral values and duties extend from a morally perfect god, this god wouldn’t violate moral universals
P2 The Judeo-Christian god violates moral universals
C Therefore, moral values and duties do not extend from the Judeo-Christian god
C2 Inference: The Judeo-Christian god is not a morally perfect god
C3 Inference: Moral values and duties might extend from another god who is morally perfect
Given my extended argument, either a Christian is tasked to find a candidate that better fits the description of a morally perfect deity from who moral values and duties extend from (which is what I allude to in C3) or admit that the Judeo-Christian god is incompatible with the god alluded to in the Moral Argument. An honest Christian would seek the truth and eventually run into my Argument From Assailability. There isn’t a god in any religion who fits that description. So they are left with two conclusions: a) the Judeo-Christian god doesn’t fit the description b) the gods of other religions don’t fit the description. From there, atheism is all but inevitable because P2 can easily read “Allah violates moral universals” or “Ahura Mazda violates moral universals” or “Shiva violates moral universals,” and so on and so forth. Of course, the conclusion would then follow that moral values and duties do not extend from any of these gods, and after so many of these exercises, you will also have the following, what is clearly an explosive, pun very much intended, conclusion:
C4 Inference: Moral values and duties do not extend from a god who is morally perfect
So it’s not simply that atheism becomes inevitable, but that one is now left with the much harder work of explaining the origin of morality and also explaining how it works: Why are there universals? Why does morality appear to differ from culture to culture and throughout time? What role, if any, does reason play in morality? What school, if any, has succeeded at explaining how morality works? What school, if any, has succeeded in the project of moral ontology? What merit does moral pluralism have? Is the assumption that law proceeded morality mistaken?
There are so many questions one can ask and seek answers for. The issue is that philosophy proper isn’t really appealing to Christians because they purport to know all the answers and are thus, enamored with the notion that there’s one, absolute answer to any question. Because of this, they can’t accept that some questions have nuanced and even convoluted answers; other questions simply don’t have an answer. Philosophy proper deals with a lot of unknowns and uncertainty, which is far from the absolute knowledge Christianity purports to offer.
In any case, what’s clear is that the two concepts they have are incongruous and the false congruity they present is borne of cognitive dissonance. Christians routinely ignore what god did according to the Old Testament. Yet this is the being Jesus called “father”! This is precisely what led Marcionites and his followers to conclude that Yahweh was, in fact, an evil deity and that he wasn’t the father Jesus referred to. Christians routinely ignore most of the Old Testament because a lot of it contradicts what they’re told to believe about god: he’s good, merciful, loving. The Old Testament reveals a god who is far from that! So it may not be that just wannabe apologists are polytheists; it’s also that everyday Christians believe in two distinct concepts of god as well: the god portrayed in “the word of god,” which includes the Old Testament, and the more palatable figment borne of the human need for moral sanity and decency.
So when a wannabe apologist approaches you with the highbrow nonsense “Where do you get your morals from!?”, please refer them to this argument or present it to them. I guarantee you what will follow is frustration, name calling and insults, and an abrupt end to your conversation because Christians don’t want the skin falling from their eyes; they don’t want the veil lifted on their cognitive dissonance. It’s akin to opening a wound. Some of them are painfully aware of this, but continue to subscribe to false beliefs. They also don’t want to be made to realize that they don’t have the moral high ground and that their take on the origin of morality is woefully wrong. Despite Capturing Christianity’s cocksure insistence, Christianity is not true!
By R.N. Carmona
The following argument is based on an obvious truth and also on a theistic assumption. The obvious truth comes from John Mbiti who in his African Religions and Philosophy (1975) said: “I am because we are, and since we are, therefore I am.” This isn’t the Cartesian view many people operate from: “I think, therefore I am.” Consciousness, in other words, isn’t born in and doesn’t exist in a vacuum. It isn’t, as it were, a location on a map that can be identified in isolation of other locations; it is like a location that’s identified only in its relation to other locations. I know where I find myself only because I know where all other minds in my vicinity are. Even deeper than that is the unsettling fact that my entire personality isn’t a melody, but rather a cacophony; I am who I am because the people in my lives are who they are and they are who they are because of the influence of others and the circumstances they’ve faced, and so on and so forth. As Birhane explains:
We need others in order to evaluate our own existence and construct a coherent self-image. Think of that luminous moment when a poet captures something you’d felt but had never articulated; or when you’d struggled to summarise your thoughts, but they crystallised in conversation with a friend. Bakhtin believed that it was only through an encounter with another person that you could come to appreciate your own unique perspective and see yourself as a whole entity. By ‘looking through the screen of the other’s soul,’ he wrote, ‘I vivify my exterior.’ Selfhood and knowledge are evolving and dynamic; the self is never finished – it is an open book.
Most people, given the Cartesian view, look at the self through the lens of what Dennett calls the Cartesian theater. There is, to our minds, a continuity between the self when we are children and the self now as adults. We point to attributes, even if only loosely related: our temperament, our competitive nature, the fact that we’re friendly or not, and so on. Few of us consider the circumstances and the people who played a role in molding these seeming consistencies. Where many of us see a straight continuous line, others see points on a graph, and yet, even if there’s virtual consistency in one’s competitive edge, for instance, there are milieus to consider, from the school(s) one attended, to one’s upbringing, to the media one was exposed to. The self is indeed an open and ever-changing book. The Cartesian theater, like the Cartesian self, is a convenient illusion; there is no self without other selves.
The Cartesian view is problematic on its own. “I think, therefore I am” was Descartes’ conclusion, but one can imagine saying to Descartes: “okay, but what do you think about? What is the content of your thoughts?” So even on the Cartesian view, Mbiti’s truth is found. It is, in fact, a tacit admission contained in Descartes’ view because in order to think one must be thinking about something or someone. Some thoughts are elaborate and involve representations of places one is familiar with whether it be one’s living room or local grocery store. Even the content of Descartes’ thoughts acknowledged other people and things, so Descartes didn’t conclude “I think [full stop], therefore I am.” In truth, it was more like “I think [about x things and y people represented in z places], therefore I am.” He identified himself only through other selves.
The theistic assumption is the idea that the mind of god(s) is like ours. On Judaism and Christianity, we were fashioned in his image. This doesn’t apply so much to our physical bodies, but more so to our minds because on the theistic assumption, the mind proceeds from an immaterial, spiritual source rather than from a physical source like our brains or the combination of our brains and nervous systems.
On the assumption that god’s mind is like ours and given the truth expressed by Mbiti, it is impossible for a singular consciousness to have existed on its own in eternity past. In other words, before god created angels, humans, and animals, there was some point in eternity past in when he was the only mind that existed. Yet if his mind is like ours, then there was never a point in where he existed on his own. The only recourse for the monotheist is therefore, polytheism because the implication is that at least one other mind must have existed along with god’s in eternity past.
Muslims and Jews, if Mbiti’s truth is accepted, will have no choice but to concede. Some Christians, on the other hand, will think they find recourse in the idea of the Trinity. Some might try to qualify the notion that the minds of the Father, Son, and Holy Spirit are distinct from one another. The obvious issue with that idea is that that would undermine the unity their god is said to have. In fact, that has been at the core of much philosophical dispute since the Muslim golden age. As Tuggy explains:
Muslim philosopher Abu Yusef al-Kindi (ca. 800–70) understood the doctrine to assert that there are three divine persons, three individuals, each composed of the divine essence together with its own distinctive characteristic. But whatever is composed is caused, and whatever is caused is not eternal. So the doctrine, he holds, absurdly claims that each of the persons isn’t eternal, and since they’re all divine, each is eternal.
Whether or not these contentions hold is still a matter of dispute and is not our present focus. The Trinity on its own wouldn’t be sufficient because it would require a milieu to exist within. Given this, then there would be other things that also existed in eternity past. Plato’s Forms might be those sorts of things because god’s mind, being like ours, would require a number of things to experience and to assist with maintaining god’s self, per se. Mbiti’s truth applies to cognitive and psychological aspects about humans and other animals even, especially mammals. It also applies, more broadly, to consciousness and as such, the Problem of Other Minds as it is so-called is only a problem if one were to assume that the Cartesian view is the case; other minds and other things are the reasons a self forms and can come to identify itself as distinct. Cognitive and psychological aspects about us don’t exist in a vacuum, but neither does consciousness. The same, on the assumption that god’s mind is like ours, applies to god’s mind.
Ultimately, a singular consciousness could not have existed in eternity past absent other consciousnesses and things. Unless one continues to obstinately assume that Descartes’ “I think, therefore I am” is true over and above Mibti’s “I am because we are, and since we are, therefore I am,” there’s no recourse outside of polytheism. Either there were two or more gods that existed in eternity past or there are no gods. What should be clear from what’s been outlined here is that a singular consciousness that once existed in a vacuum at some point in eternity past, i.e., the monotheistic conception of god, is impossible.