Lets cut through some of this fog. Here is a little test.
You:
1. Believe there is no God and that God does not exist.
2. Believe there is a God.
3. Don't have a clue.
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First, let’s see check with the Stanford University Encyclopedia of Philosophy.
Excerpt:
Stanford University is one of the top 5 universities in the United States, so that’s a solid definition. To be an atheist is to be a person who makes the claim that, as a matter of FACT, there is no intelligent agent who created the universe. Atheists think that there is no God, and theists think that there is a God. Both claims are objective claims about the way the world is out there, and so both sides must furnish forth arguments and evidence as to how they are able to know what they are each claiming.
‘Atheism’ means the negation of theism, the denial of the existence of God.
Standford, is it? Your unimpeachable source.
Good to know.
So you accept Standford's position on evolutionary theory?
I don't think you are as familiar with that site as you think you are. Because I know it as a fantastic source of information destroying arguments for God just like yours, hahah.
I think you fucked up, again, in your haste. I don't think you read that particular page all the way through:
... Science can even improve its own methodology, so that the nature of science is well captured by Neurath's simile of scientists as like sailors on a boat which they build and repair while still at sea. Clifford's contention about the reprehensibility of believing without or against the evidence still stands. Thus there are people who believe the Old Testament literally and with whom it is impossible to talk about biological evolution or modern cosmology. They often say explicitly that they will read and believe only what they find it comforting to read and believe....
... It is undeniable that many, perhaps most, theists do not even attempt to reconcile their belief in God or in the tenets of a particular religion with philosophical arguments or with plausibility in the light of total science. On the other hand many scientists, especially some physicists and cosmologists, and some philosophers, do claim to believe in God because of evidence, namely, because of the fact that there are simple laws of nature and even more so on the apparent so-called ‘fine tuning’ of the fundamental physical constants which will be discussed shortly. Perhaps, however, most theists believe in God simply because their parents and teachers have told them that he exists. And perhaps the parents and teachers believe in God because of what their parents and teachers told them...
... Some scientists when canvassing these issues of philosophical theology may prefer to call themselves ‘agnostics’ rather than ‘atheists’ because they have been over impressed by a generalised philosophical scepticism or by a too simple understanding of Popper's dictum that we can never verify a theory but only refute it. Such a view would preclude us from saying quite reasonably that we know that the Sun consists largely of hydrogen and helium. ...
... Another motive whereby an atheist might describe herself as an agnostic is purely pragmatic. In discussion with a committed theist this might occur out of mere politeness or in some circumstances from fear of giving even more offence. ...
Your beloved WLC and his silly Kalam:
http://plato.stanfor...cal-argument/#5
I distinctly recall telling you before that WLC's argument fails because it relies on an old theory of time that has been rejected by most physicists in favor of another one that is supported by QM.
WLC fails physics:
The Causal Principle has been the subject of extended criticism. We addressed objections to the Causal Principle (or PSR) from a philosophical perspective earlier in 3.4. Some critics of the argument deny that they share Craig's intuitions about the Causal Principle (Oppy 2002a). Others raise objections based on quantum physics (Davies, 1984, 200). On the quantum level, the connection between cause and effect, if not entirely broken, is to some extent loosened. For example, it appears that electrons can pass out of existence at one point and come back into existence elsewhere. One can neither trace their intermediate existence nor determine what causes them to come into existence at one point rather than another. Neither can one precisely determine or predict where they will reappear; their subsequent location is only statistically probable given what we know about their antecedent states. Hence, “quantum-mechanical considerations show that the causal proposition is limited in its application, if applicable at all, and consequently that a probabilistic argument for a cause of the Big Bang cannot go through” (Smith, in Craig and Smith, 1993, 121–23, 182).
WLC fails math:
Critics fail to be convinced by these [WLC's] paradoxes of infinity. When the intuitive notion of “smaller than” is replaced by a precise definition, finite sets and infinite sets behave somewhat differently. Cantor, and all subsequent set theorists, define a set B to be smaller than set A (i.e., has fewer members) just in case B is the same size as a subset of A, but A is not the same size as any subset of B. The application of this definition to finite and infinite sets yields results that Craig finds counter-intuitive but which mathematicians see as our best understanding for comparing the size of sets. They see the fact that an infinite set can be put into one-to-one correspondence with one of its own proper subsets as one of the defining characteristics of an infinite set, not an absurdity. Say that set C is a proper subset of A just in case every element of C is an element of A while A has some element that is not an element of C. In finite sets, but not necessarily in infinite sets, when set B is a proper subset of A, B is smaller than A. But this doesn't hold for infinite sets — we've seen this above where B is the set of squares of natural numbers and A is the set of all natural numbers.
Cantorian mathematicians argue that these results apply to any infinite set, whether in pure mathematics, imaginary libraries, or the real world series of concrete events. Thus, Smith argues that Craig begs the question by wrongly presuming that an intuitive relationship holds between finite sets and their proper subsets—that a set has more members than its proper subsets—must hold even in the case of infinite sets (Smith, in Craig and Smith 1993, 85). So while Craig thinks that Cantor's set theoretic definitions yield absurdities when applied to the world of concrete objects, set theorists see no problem so long as the definitions are maintained. Further discussion is in Oppy 2006, 137–54.
WLC fails cosmology:
The response to this argument from the Big Bang is that, given the Grand Theory of Relativity, the Big Bang is not an event at all. An event takes place within a space-time context. But the Big Bang has no space-time context; there is neither time prior to the Big Bang nor a space in which the Big Bang occurs. Hence, the Big Bang cannot be considered as a physical event occurring at a moment of time.
Moment of truth: Universities of most modernized countries (and their eminent scientists) are dominated by the irreligious. It's just the way things are right now, the more educated someone is, the less religious they tend to be, this pattern is seen all over the world.
The bigger or more prestigious the university, the more irreligious it tends to have in its faculty. Stanford has a substantial percentage of atheists/"agnostics" on its roster. Lawl, Stanford even has an "atheist chaplain" on staff.
What does this mean? The majority of the Stanford philosophy articles (btw each article tends to have just one author) are going to take a more objective (or plainly biased in favor of irreligious positions) views of religion than most theists would like. That also means that that website is not like a textbook that has gone through repeat review and correction, through a large host of editors.
BUT if you insist, we can start poring through the dozens of articles in that Stanford database that are about religion and morality. And secular morality. And biological evolution and morality. That might be a bit of fun. For me, anyway.
Edited by Duchykins, 21 July 2015 - 12:51 AM.