Posts Tagged ‘proof’

Outing: Is sex off limits?

Thursday, May 14th, 2009

Recently, a Washington DC news anchor, Doug McKelway, while hosting a local interest news program called Let’s Talk Live, interviewed Mike Rogers about outing hypocritical politicians. The movie is Outrage1 and Mike Rogers can be found at BlogActive.com. The interview made McKelway rather hot and bothered because he told Rogers that he would like to punch him in the face (more or less).

What exactly is the outrage here? Many, of which Mike Rogers is one, have dedicated themselves to unearthing the hypocrisy of politicians at any level who engage in homosexual behavior yet routinely vote against gay rights issues. Is outing the sexual behavior of a hypocritical public official the right thing to do?

I think that each of us has a right to our private lives. Sex is just one facet of things that should be private. If we don’t need to know the intimate conversations you have about politics or money, why do we need to know the intimate conversations regarding your sexual activity? Of course, if the activities in which you engage are illegal, then those activities become a matter of public record. The intimacy is over because the right to privacy ends.

However, any action that you take as a public official that is counter to the actions you take in your private life is a real problem. If you are Eliot Spitzer (former New York Governor, New York Attorney General, Manhattan District Attorney) and you prosecute prostitutes all the while secretly engaging the services of prostitutes in multiple jurisdictions, you are not only hypocritical but you are violating the law. You cannot be trusted. Eliot was outed, sexually speaking, but Eliot is not gay.

During the interview, McKelway asks Rogers about the outings of certain public officials like Larry Craig, who was infamously arrested in the bathroom of a Minneapolis airport while attempting to obtain sex from the person in the adjacent stall. Larry Craig, apparently, has also voted against gay rights issues on multiple occasions. Rogers also mentions Florida Governor Charlie Christ, who recently announced he will run in the US Senate race in 2010. While Larry Craig’s issues are rather obvious, Charlie Christ’s issues are not. Although rumors have spread for years about both gentlemen, Christ has yet to have anyone provide proof publicly of his non-heterosexual behavior. (I don’t follow the news stories on Christ, so I am more than willing to be corrected on the facts.)

If a public official, particularly one that holds an elected position, is engaging in personal behavior that is contradictory to his/her publicly stated positions or to his/her public actions (such as a voting record), then I think that the personal behavior should be known. If Larry Craig were to dress up in women’s clothing and hang out in gay bars in order to bag a guy at a DC hotel, I really don’t care. However, if Larry Craig takes a consistent public stance against people who otherwise engage in the same behavior he does, and he echoes that stance with a voting record to match, I think Larry Craig should be outed. I don’t mean to beat up on Larry Craig, poor guy, but he’s the most recent posterchild for hypocritical sexual activity.

The question becomes this: Why is sex off limits to outing? We often out people for financial misdeeds, such as Sam Donaldson for being against farm subsidies yet consistently accepting federal subsidies for his goat ranch (or whatever) in New Mexico. That is just one example of a hypocrisy uncovered, and that was a hypocrisy committed by a private individual functioning in a public capacity (news reporting), who also reports on the hypocrises of other public figures. 

Did the message about our sexual lives being private become overdone? I don’t care what anyone does in their private lives, but if I am going to vote for you, or if you are appointed by someone else to act on my behalf, then your personal behavior better withstand the public scrutinty of a position you hold publicly. If you consistently think gays shouldn’t marry or adopt children or even be allowed to work anywhere, and you are consistently engaging in homosexual behavior, watch out! I am the public and I think I have the right to know.

Doug McKelway needs to get off the horse he’s riding because it’s way too high.

  1. IMDb: Outrage [<]

Let’s Talk…Atheism

Sunday, April 12th, 2009

Ivy is a guest writer for State of Protest.

Just for a moment. While taking a break from some work, I — rather unfortunately — came across a few of the most ridiculous talking points for atheism that I’ve ever seen. Matt Slick, the Christian apologist, has a website which led me to CARM, and I happened to notice a “cut and paste” section in which visitors to the site are encouraged to copy and paste the arguments neatly listed for them. Please don’t take my word for it. Click the link and see with your own eyes. Now, this strikes me as incredibly humorous because, to me, most forums that have discussions of religious nature exist for the sole purpose of exchanging ideas and partaking in critical thinking (ideally). It seems to me that encouraging people to copy and paste arguments rather than figuring out arguments for themselves is detrimental to the poster.

In any case, with great interest I clicked on the Atheism topic. I was immediately dismayed. It’s fair to note that Slick says, “Please understand that these are not ’stoppers.’” They certainly aren’t. In fact, it is my belief that Slick is doing a huge disservice to his visitors by listing these points because they’re so common that any atheist in any debate forum will get pissed just for having to deal with the same old nonsense.

Here are just a few points from this site that gave me the most *headdesk* moments.

Slick begins:

Dealing with atheism is actually easy to do. They don’t have any evidence for their atheism and they can’t logically prove there is no God.

Now hold on there, Slick. We’re already starting off on a very huge misunderstanding. First, I think it’s helpful to define terms (it’s going to be important a little further down). So what is atheism? Atheism, at its barest, is a lack of belief in a deity. A — without, theism — God. Please note: this does not automatically equate to “There is no God.” That is a variation of atheism (sometimes called “strong atheism”). Atheism comes in shades, and the only thing each shade has in common is a lack of a deity. Some go all the way to denial (“There is no God”), but denial is not required.

Thus, atheism is not, in itself, a claim. If I am an atheist, I have absolutely nothing I need to prove (unless I am a strong atheist and my claim is, “There is certainly no God”). If I am not making a claim, I do not require evidence. Let me put it another way: assume that someone states, “There is a pink, magical monkey that lives in my room, often flying around at night while I sleep. It is invisible, so you cannot see it. However, I believe that it is there.” Now before this individual told you this, you held no belief of this pink monkey. You were an a-pinkmonkeyist. And after this person made the claim, your natural reaction is to say, “I have never heard of such a thing. Before I believe your claim, I would like you to prove it to me. Until then, I cannot believe you.”

Is it then logical for the individual to retort, “You have no evidence that my monkey doesn’t exist and you cannot logically prove that it does not exist, therefore, your position is illogical”? Certainly not. This is exactly why you cannot tell an atheist, “You have no evidence for your atheism” and “You cannot prove God does not exist.” The burden of proof falls upon the person who is making the claim. Unless coming from the position of strong atheism, the atheist has absolutely no claim to make and no burden of proof to meet. Right off the bat, Slick is mischaracterizing the atheist position (or at least failing to clarify that he is describing strong atheism).

Slick continues…

Please understand that these are not “stoppers.” But, they can be challenging to atheists. Also, see how long it takes before they become condescending. Do not return their condescension. Instead, ask them to give rational reasons for their positions.

No, they are not stoppers. Nor are they particularly challenging to most atheists who hang out on debate forums or spend a great deal of time having these discussions.

Unfortunately, many atheists do become condescending, but I have a few points to make on that. First, the condescending attitude is not exclusive to the atheist community. There are plenty of theists who are just as condescending, in some cases even more so. It’s a problem for both sides, so I find it irritating that it is brought up here in such a…well, ironically, the way it’s mentioned here is quite condescending. Yes, just you see how long it takes for those heathens to become condescending. Right. Secondly, the condescending attitude, I think, often stems from frustration more than anything else (for both sides). When you repeat a point over and over and over while the person from the opposition does the same, both sides are likely to become frustrated and emotional. It’s almost inevitable, and happens to even the most level-headed of people who started the conversation with only the best of intentions. Sorry, Slick, this isn’t a problem of the atheist. It’s the problem of the human being.

So let’s move on to some of the points.

Ways to Attack Atheism

  1. By asking questions
    1. Atheism is an intellectual position. What reasons do you have for holding that position? Your reasons are based upon logic, and/or evidence or lack of it. So, is there any reason/evidence for you holding your position that you defend?

1

I am an atheist for several reasons. The biggest reason is because I simply have yet to see any evidence for a deity, and all logical “proofs” for any sort of deity have been circular or otherwise logically flawed. I believe that people are basically influenced by their culture and the predominant religion found within their culture, and they come to the “truth” of their religion because that is the only religion they know. A devout Christian here would likely be a devout Muslim had he or she been born in the Middle East. I could go on and on, but I don’t want to make this all about the problems with theism and belief.

  1. If you say that atheism needs no evidence or reason, then you are holding a position that has no evidence or rational basis? If so, then isn’t that simply faith?

I have no idea how Slick comes to his conclusion here. My atheism needs no evidence because it makes no claim, so I do not see how I am taking anything on faith. It’s important to note that I would never claim with certainty, “There is no God” because I don’t know and I cannot know. I do not believe in a god of any type because I have yet to be shown that there is, but I do not claim that no god exists. I would assume many other atheists feel the same. There is no faith involved in that.

  1. If you say that atheism is supported by the lack of evidence for God, then it is only your opinion that there is no evidence. You cannot know all evidence for or against God, therefore you cannot say there is no evidence for God.

As for Number 3, I do agree that my atheism comes, in part, from a lack of evidence for God, but I make no claim that there is no evidence for God. I claim that I have yet to see evidence for God. This does not hurt my position any because, again, I do not claim that a god does not exist.

  1. If you say that atheism needs no evidence to support it because it is a position about the lack of something, then do you have other positions you hold based upon lack of evidence…like say, screaming blue ants? Do you hold the position that they do not exist or that you lack belief in them, too?

I think Number 4 is silly because it appears that Slick is trying to mock, when it’s actually the closest he has gotten to what atheism is. I do not believe in screaming blue ants, and if we were to speak in a casual, practical sense, I would tell you they do not exist.

However, I could not claim with absolute certainty that screaming blue ants do not exist.

How do you account for the laws of logic in a universe without God? The Laws of logic are conceptual by nature and absolute. Being absolute they transcend space and time. They are not the properties of the physical universe (since they are conceptual) or of people (since people contradict each other, which would mean they weren’t absolute). So, how do you account for them?

1) Why is a god required?
2) How are they conceptual by nature?
3) How do you know they are not properties of the universe?

There are a lot of problems with TAG, and the best rundown I’ve seen on the argument recently is the argument found here.

Everything that was brought into existence was caused to exist. Can you have an infinite regression of causes? No, since to get to “now” you’d have to traverse an infinite past. It seems that there must be a single uncaused cause. Why can’t that be God?

Sure, why can’t it? Nobody said it couldn’t be. Now I ask Slick, why does it have to be God? How did Slick make that jump? Could a god have brought about the universe? Yes! But so could have any other phenomena that we have yet to discover. How do we know our universe was not created as a byproduct of a previous, dying universe? Why not aliens? Or if it’s a god, why must it be your God? Why must “God” be the very first answer?

The Universe exists

  1. The universe exists. Is it eternal or did it have a beginning? It could not be eternal since that would mean that an infinite amount of time had to be crossed to get to the present. But, you cannot cross an infinite amount of time (otherwise it wouldn’t be infinite). Therefore, the universe had a beginning. Something cannot bring itself into existence. Therefore, something brought it into existence.
  2. What brought the universe into existence? It would have to be greater than the universe and be a sufficient cause to it. The Bible promotes this sufficient cause as God. What does atheism offer instead of God? If nothing, then atheism is not able to account for our own existence.
  3. The universe cannot be infinitely old or all useable energy would have been lost already (entropy). This has not occurred. Therefore, the universe is not infinitely old.
  4. Uncaused Cause
    1. Objection: If something cannot bring itself into existence, then God cannot exist since something had to bring God into existence. Answer: Not so. You cannot have an infinite regression of causes lest an infinity be crossed (which cannot happen). Therefore, there must be a single uncaused, cause.
    2. All things that came into existence were caused to exist. You cannot have an infinite regression of causes (otherwise an infinity of time has been crossed which is impossible because an infinity cannot be crossed). Therefore, logically, there must be a single uncaused cause that did not come into existence.

This goes back to what I was saying to the point above. The universe had a beginning. Yes. But to Number 2 I say, “Atheism does not NEED to account for our existence!” Atheism is nothing more than a lack of belief in a deity. It does not seek to answer any questions or offer any ideas. Slick is criticizing atheism for not doing something it was never supposed to do in the first place! I repeat myself for the last few points: yes, something caused the universe. But there’s no way of saying that it must have been God. To immediately jump to a god as a cause is highly illogical.

Responding to Atheist Statements about God

  1. “I Lack of belief in a God”
    1. If you say that atheism is simply lack of belief in a god, then my cat is an atheist the same as the tree outside and the sidewalk out front, since they also lack faith. Therefore, your definition is insufficient.
    2. Lacking belief is a non-statement because you have been exposed to the concept of God and have made a decision to accept or reject. Therefore, you either believe there is a God or you do not…or you are agnostic. You cannot remain in a state of “lack of belief.”
    3. If you lack belief in God, then why do you go around attacking the idea of God? If you also lack belief in invisible pink unicorns, why don’t you go around attacking that idea?

For Slick’s first point I say, yes, your cat is also an atheist! That’s why it’s silly to even have a word for a concept like atheism because you don’t have words for people who don’t believe in unicorns. I’m sorry if he finds the definition “insufficient” but that’s really what the word means.

As for the second point: Lacking belief is not necessarily a non-statement. And here is where Slick gets confused with terms like “atheist” and “agnostic.” Atheism and agnosticism deal with two separate things: atheism deals with belief, agnosticism deals with knowledge (a — without; gnostic — knowledge). Technically, all of us — theists or nontheists — are agnostics, and for anyone — religious or non — to claim otherwise is simply ignorant or dishonest. So back to myself — I am what is considered an agnostic atheist; I do not know whether there is a god because I cannot know, but I do not believe there is a god. If you are a Christian, you are an agnostic theist, meaning you do not know for certain that God exists, but you certainly believe that God does.

Lastly, the third point. Why do atheists not attack ideas like the pink unicorn? It’s very simple: I’ve never had a believer in the Pink Unicorn interfere with my schooling, my science, my sexuality, my life. No Pink Unicorn believer has ever flown planes into buildings; no Pink Unicorn believer has hated me without knowing me just because his or her Sacred Unicorn told him or her to.

  1. “I believe there is no God.”
    1. On what basis do you believe there is no God?
  2. “I don’t believe there is a God.”
    1. Why don’t you believe there is no God?

1) An apparent lack of evidence.
2) Looks like you’ve got a typo, Slick. “Why don’t you believe there is no God?” Well, I do believe there is no God. ;)

“There is no proof that God exists”

  1. To say “there is no proof for God’s existence,” is illogical because an atheist cannot know all things by which he could state that there is no proof. He can only say he has not yet seen a convincing proof; after all, there may be one he hasn’t yet seen.

Again, we’re getting into agnosticism and atheism. I freely admit that there is perhaps evidence that I’ve never seen. However, at this point I would consider that unlikely because if there were such compelling evidence, it would be all over the place. I have frequented many forums, watched many videos, and listened to many people. I can say that after a while the arguments are all the same — just as the reasons for atheism are all the same. I would be delighted to hear anything I have not already heard.

“All of Science has never found any evidence for God”

  1. That is a subjective statement. There are many scientists who affirm evidence for God’s existence through science.
  2. Your presupposition is that science has no evidence for God, but that is only an opinion.
  3. Science looks at natural phenomena through measuring, weighing, seeing, etc. God, by definition, is not limited to the universe. Therefore, it would not be expected that physical detection of God would be found.

I would have to say that Number 1 is an exaggeration. There are many scientists who believe in a god, however, to say they “affirm evidence” is to say that there is scientific evidence, and scientific evidence would go through the process of peer review. If that were the case, the evidence would be confirmed as scientific truth (it would have to — science does not go by opinion), and there would be no debate over whether there is scientific evidence for a god. But if it has not gone through peer review, or has and failed to pass, then it is not scientific evidence, but rather a matter of subjectivity. So no, there has yet to be “scientific” evidence, so that covers Slick’s second point regarding opinion. Scientific evidence is scientific. It would be well documented and testable.

Slick’s third point is just a cop-out. So you declare God outside of the universe. Well isn’t that just too easy, as Dawkins once commented. Declaring God outside of the universe thus removing all responsibility of having to prove him? How convenient!

What is God? or Define God.

  1. God is the only Supreme Being who is unchanging, eternal, holy, and Trinitarian in nature. He alone possesses the attributes of omniscience, omnipresence, and omnipotence. He alone brought the universe into existence by the exertion of His will.

First, I ask how anyone would know this about any god. You cannot cite a Bible or a holy text because for all we know the description of God is false. If you claim that the Bible says God doesn’t lie because God cannot lie because God wrote the Bible and the Bible says God cannot lie…see the circular argument? You do not know the nature of God. You cannot know the nature of God. Therefore, I cannot accept that definition.

  1. Prove your God is real.
    1. I can no more prove to you that God is real than I can prove to you that I love my family. If you are convinced I don’t love my family, no matter what I say or do will be dismissed by you as invalid. It is your presuppositions that are the problem, not whether or not God exists.
    2. I can no more prove to you that God is real than you can prove that the universe is all that exists. Your demand of proof precludes acknowledgment of many types of evidence…because your presuppositions don’t allow it.
    3. The universe exists. It is not infinitely old. If it were it would have run out of energy long ago. Therefore, it had a beginning. The universe did not bring itself into existence. Since it was brought into existence by something else, I assert that God is the one who created the universe.
      1. When the atheist complains, ask him to logically explain the existence of the universe. Point out that opinions and guesses don’t count.

Right off the bat, if you cannot prove your claim, you cannot be upset if someone dismisses it. And in that case, you probably shouldn’t even get into these conversations. “Believe in God or you will burn!” Well, prove God. “I can’t prove God anymore than I can prove that I love my family, silly!” Well…okay? Then I don’t believe. Have a nice life.

For the second point, I need not prove that the universe is all that exists. I don’t know if the universe is all that exists. The only thing I claim is that I don’t hold a belief in a deity.

For the Number 3 — okay, Slick asserts that God brought the universe into existence. Great, but didn’t he also say, “Point out that opinions and guesses don’t count”? Oh, irony! For the umpteenth time, yes, the universe had a beginning. However, that does not automatically mean that the beginning was a god, and even if it was a god, it doesn’t necessarily have to be Slick’s God. How did the universe come about? I don’t know. But “I don’t know” is not a problem. “I don’t know” is an honest answer. Saying it’s a god is an opinion that could be right or could be wrong, but is no better than “I don’t know.” Atheism does not set out to explain where the universe came from. It is a lack of belief in a deity.

And lastly…

  1. Responding to Atheist Statements about Evolution and Naturalism
    1. “Evolution is a fact”
      1. That depends on if it is micro or macro. Micro variations occur, but macro variations (speciation) have not been observed. The best we have are fossils and they have to be interpreted. Besides, there are plenty of gaps in the fossil record.
      2. Have you read any books that discuss the contrary evidence to evolution? If not, then how can you say you are educated enough to say it is a fact?
    2. Naturalism is true; therefore, there is no need for God.
      1. Naturalism is the belief that all phenomena can be explained in terms of natural causes and laws. If all things were explainable through natural laws, it does not mean God does not exist since God is, by definition, outside of natural laws since He is the creator of them.

This is, admittedly, very frustrating. These are very common points that people bring up regarding evolution, and I think it’s a shame that the subject of evolution isn’t better covered in schools. Slick’s questions show a gross misunderstanding of what evolution is and how it works. So let’s wrap up this post with a brief lesson on evolution.

Evolution is a fact.

It is also a scientific theory.

Contrary to popular belief, a scientific theory is not “just a theory.” In the context of science, a theory is something backed up with evidence; it’s not like the colloquial use of theory that means a guess. Science considers gravity, the idea that germs cause disease, and that your body is made of cells all theories. All of those are scientific theories. And they are facts. Evolution is scientifically documented and hugely supported by evidence. I promise.

Now let’s get into this micro/macro nonsense. When I first saw Slick make that distinction, I knew I was dealing with someone who hasn’t kept up with his evolution research. Science makes no distinction between micro and macro evolution in terms of processes. Both are evolution. The only difference between micro evolution and macro evolution is time. Macro evolution comes from micro evolution. To say that macro evolution cannot happen while micro evolution can is akin to me saying that I can walk to my kitchen but I cannot walk to the state of Washington. I can, and it will take many more steps, but it is the same process. We get macro evolution from a lot of micro evolution. Slick is being dishonest if he tries to tell anyone that there is a difference.

Also, this “gap in the fossil” record is disingenuous at best. We have a very thorough fossil record. Let me demonstrate how opponents of evolution make the gap argument.

I have fossil A and fossil B. Someone says, “Well what’s the fossil between those?” I produce a fossil between A and B. Well look what I just did! Now I’ve opened the door for my questioner to say, “Well where are the two fossils that link it to A and B?” And so on. The more fossils I produce, the more “gaps” I have. It’s an infinite process. Are there gaps in the record? Surely. You cannot possibly have every single fossil that ever existed. You can, however, have so many that the picture is clear, and that’s exactly what evolution has.

As for Question 2, no, I have not read any books. I have discussed evolution with people on forums and in blogs, though, on many occasions and I have read several arguments against evolution. None of them have held water. Honestly, the majority of people (majority, not all) who don’t believe in evolution simply don’t understand what it is or how it works. Evolution does not say that everything came from nothing. Evolution does not say that life came from non-life. Evolution does not say that God cannot exist if evolution is true. Evolution doesn’t “fail to explain things like the eye.” In fact, evolution is probably one of the most important discoveries of science. Evolution ties together so many disciplines of science and biology that it has been said that none of these would make sense without evolution. Evolution is so important to science. And yet it is one of the most controversial topics. What’s worse, people seem to believe that there is still actually a debate over whether evolution is true. I assure you — science has moved on from that debate ages ago. Science does not question whether evolution is true. There is no debate. The only question now regarding evolution (in science) involves the specifics (“Does evolution work through punctuated equilibrium?”).

I would urge Slick to reconsider posting these copy and paste points for theists. All he is accomplishing is a gross misinformation campaign for his readers, along with depriving them of the chance to use their own reasoning when engaging in debate with those who don’t share their viewpoints.

  1. Editor’s note: The original website used multiple instances of lists of ones; not all of the quotes in this article reflect the exact numerical positions of the subparagraphs. [<]

Does God Exist? Hitchens vs. Craig

Monday, April 6th, 2009

I attended a debate this weekend between Christopher Hitchens and William Lane Craig on the topic, “Does God Exist?”  The venue was a Christian Apologetics University and, of course, the audience was overwhelmingly Christian. We were packed like sardines into a hot and stuffy gymnasium with huge words painted on the wall, “Above All, Give Glory to God.” I was happy (and tried not to worry) to see that many of the few atheists in attendance wore t-shirts identifying themselves as such. Because of the topic, I was initially hesitant to attend. All a nonbeliever can really do in a debate such as this is break down the arguments of the theist, since arguments that God does not exist are in short supply, just as arguments that leprechauns do not exist are in short supply. The burden of proof lies on the claimant, and as Sagan said, “Extraordinary claims require extraordinary evidence.”

I suppose I anticipated too much in expecting that it would be a given that the theist in a debate such as this would accept the burden of proof. However, Craig laid out his own particular rules for the debate in his opening statement, indicating that he expected and required Hitchens to, not only refute Craig’s arguments to Craig’s satisfaction, but to make arguments to “prove that Atheism is true.” Despite the fact that Hitchens pointed out that to “prove that Atheism is true” is a misstatement altogether, Craig used the phrase nearly every time he spoke and seemed to believe that the simple fact that there exist arguments for a Creator makes the theistic position the stronger of the two. At one point, Craig said to Hitchens, “You seem to think that Atheism is merely a-theism, ‘without theism,’” as opposed to being a specific worldview. Yes, Mr. Craig. That’s exactly what it is.

I was hoping to hear something new at the debate, an argument I had not heard before, but this was not the case. I guess I should not have been surprised, but as someone who has studied the major theistic arguments and their refutations, such as the Cosmological and Teleological arguments, it is a curious thing to me that people still find them credible. It is even more curious to me that people not only repeat these arguments as if they are rock solid evidence for a Creator, but they then make the enormous leap from Creator to a deity which is personal, omniscient, benevolent and, of course,______ (fill in the blank with your personal religious preference).

The opponents’ debating styles were very different, and I cannot say that in this setting Hitchens had the more effective style. Craig was very focused and direct. He picked out the major arguments he wanted to make and drove them into the audience, frequently repeating the same points for emphasis. Hitchens came to his points in a more roundabout way and one almost felt that he was merely giving a monologue at certain points. To one who knows the arguments and knows Hitchens’ writing and other work, it was very enjoyable to listen to and made perfect sense. However, for the students who are studying Apologetics and expecting to hear arguments in a very particular format, and for those who may have been hearing these arguments for the first time, I can imagine that Hitchens did not come off as clear and specific as Craig did. Hitchens also yielded his closing arguments, as I have seen him do before. I can think of a hundred reasons why he might do so, but to hear the little gasps from the Christians in the audience, you would think he would have just lain down on the floor in defeat.

My suspicions were confirmed after the debate in conversations I overheard in the foyer and in the coffee shop down the street. Many Christians commented that the clear “winner” was Craig. Yet a debate is hardly a boxing match. Who “wins” and “loses” in these situations is entirely subjective. I have my doubts that anyone ever walks into a debate such as this with one opinion and leaves with another. Perhaps Hitchens expects too much from his audience, assuming they are coming in with a certain level of knowledge, or perhaps his intent is not to get through to the Christians at all. Perhaps he is speaking to those who are on the fence or who are atheists already. Perhaps these are the only people any of us on this side of the debate are ever really speaking to, and vice versa for the Christians. Regardless, I admire the willingness and tireless patience of Hitchens and others who are giving nonbelievers a voice and speaking out for the cause of rationality. Whether these debates change minds or not, I have to appreciate those on both sides who actually take the time to think about these issues. It is important that we have these conversations, and I hope we never cease to.

-Laura

Sharing the Epiphany of Disbelief

Thursday, February 19th, 2009

Steve-Doug is a guest writer at State of Protest.

As atheists, we feel compelled to share the epiphany of disbelief. Unfortunately, finding a mode to convey our rationality often undermines the powerful sensations which accompany the reduction of myth-based doctrine. Certain stereotypes of activism need to be addressed; there are, in fact, more opportunities for activism than the average heathen may be aware of. While operating prestigious science blogs, writing numerous best-selling diatribes on faith, and donating hefty sums to atheist networks and coalitions certainly advance the cause of godlessness significantly, these are not the standards of activism we as laypeople must set for ourselves; it is just not feasible for us all to utilize these vehicles of activism. Rather, we can observe openings in our daily interactions which can facilitate the dissemination of rationality and scientific literacy.

My own conversion to atheism occurred almost a year after I was diagnosed with Hodgkin’s Lymphoma, a type of cancer which infects the body’s lymph nodes. Despite being only fifteen and very religious, I was still very unwilling to preserve this belief system when prayers went unanswered and skeptic inquiry into Christianity yielded no intelligent answers. Chemotherapy being just as debilitating as it is known to be, my social interactions were greatly limited and I depended on the internet to express and develop my deviations. The online game Star Wars: Jedi Outcast grew to be a virtual outlet for my social needs. The game catered to tight-knit virtual communities, and it wasn’t long before I had established very strong friendships with a group of players of varying religious stances. Of these players, I found myself steadily growing to regard the fundamentalists with much reproach, while the pantheist, agnostic, and atheist members encouraged my skepticism. Before long, my beliefs had no common ground with the fundamentalists.

While I was exploring the concepts of atheism, I became transfixed by the mechanics of evolution, a subject almost invariably linked to disbelief. The poetic antithesis of complexity and simplicity characteristic of natural selection occupied my mind at great intervals. Naturally I was very distraught when, after discussing evolution in general terms, my fundamentalist friends professed rejection of the theory. In their dismissals classifying the theory as luck-based, entropy-violating, and largely speculative, it also became clear that they had no understanding of the actual theory; rather, they had crafted an insincere amalgamation of absurd statements which could only be said to resemble extreme misinterpretations of evolution. Noting their inability to be swayed by well-structured argumentation, I decided that I must take it upon myself to illustrate the true mechanics of this process in terms that would register with them. I set out to design a modification for Jedi Outcast which showed how the theory worked in accurate terms.

The modification consisted primarily of a custom built level designed in an urban setting. Throughout the level, pop-up text informed players of key concepts they were observing. Pictured below is the “starting point” of the level.

Once inside, players witnessed robots with design codes. The robots were analogous to organisms, while the design codes represented the genotype. The codes, or genotypes, explained the physical attributes of the robots; i.e. shape, resistance to fire, ability to travel across water, etc. In the following rooms, robots with different codes attempted to traverse difficult landscapes. If the robot made it across, it was stated that its traits were suited to survival and would get to be continued in the next generation of robots. Consecutive rooms provided different challenges, establishing the theme that what is effective in one generation and environment is not always effective in another; thus variability is needed. Pictured, different robots traverse a harsh environment.

Pic 2

The final area of the level was constructed to resemble Richard Dawkins’ image of Mount Improbable: a large gap separated two ledges, at one a large and rather complex machine and at another a small and not-so-complex machine. Players were encouraged to attempt to jump from ledge to ledge, but this was impossible. Instead, a gradual slope ran along the mountain with “transition” machines spaced at intervals along the slope until the player had gradually arrived at the complex machine. This illustrated how organisms do not “jump” from species to species, but rather move in slow alterations. Players were greeted with two pop-up footnotes: the first denounced the phrase “transition organism” as purely for use of explanation, as all organisms (or in this case, machines) are transitory; the second stated that evolution is in no way a goal-oriented force. Evolution does not seek to craft complex machines, heat-resistant robots, or human brains. Evolution simply sees to it that designs which suit their environments succeed in replication. In this case, the environment has rewarded generator-like designs. Pictured is Mount Improbable, with the machines highlighted in the attempt of allowing them to be seen more clearly.

Pic 3

At the close of the level, players were told that the representations in the level were very much generalized and reduced for the sake of illustration, which is perhaps an understatement. Although my graphic representation was not as detailed or analytical as a published treatise on evolution, it provided an effective illustration as an introduction to evolution, especially for people who dismissed evolution based solely on handy catch-phrases developed and promoted by religious-based opposition.

In the end, this endeavor proved to be bittersweet. On the one hand, my fundamentalist friends were greatly informed by the representation. Several openly professed that they had a complete non-understanding of the theory beforehand, and now had some understanding, simplified as this understanding may be. However, none were able to accept the theory. Holding an understanding of how evolution works, they could no longer assault the theory under false pretenses. They were thus resigned to utilize only unclear pseudo-philosophic arguments stating that faith was absolute and what we observe could be satanic trickery. It is my belief, though, that their confinement to such ridiculous arguments devoid of empirical backing emphasizes the denialism of creationism to such an extent that rejecting its pseudoscience becomes substantially easier to the layman who might believe that there might be some legitimacy in creationism. I have come to believe that even if our non-scientific opponents fail to find themselves swayed by the scientific method, removing any doubt of rationality from their arguments is the only effective way to control their propagation. Even though we may not always hold the burden of proof and evolution has certainly secured itself beyond significant scrutiny, I should gladly take the opportunity to explain the rationality of science to the ignorant in the effort to reduce any perceived eloquence of pseudoscience.

As I hope my example has showed, there are extraordinarily varied options for spreading the cause of rationality. It is up to the individual to identify and take advantage of opportunities for such activism. It must be remembered that rational inquiry seldom sways those utilizing the reality-limiting perspective of faith, and we must try not to be discouraged. The frustration accompanying an opponent’s refusal to acknowledge scientific principles can make debates almost unbearable. The practice of “keeping quiet” instead is on par with aiding the spread of pseudoscience, and as such, I will gladly explain the principles of reality to the staunchest of fundamentalists in lieu of silence; I know I’m not the only one.

How to Disprove the Existence of “God”

Tuesday, January 6th, 2009

At the end of a long debate about where lies the burden of proof with regard to proving the existence of a divine being, a frustrated believer might concede a certain level of defeat about lacking the ability to prove the existence of God with evidence outside the bible, but will undoubtedly make what is often considered the final unchallengeable thrust against atheism — that God cannot be disproven.

I beg to differ.

Get your invisible teapot detection kit ready, and let’s disprove God!

To gain an understanding of the concepts involved, and to set the stage for the argument that you can successfully disprove God, start not with what it takes to disprove God, but rather what it takes to prove God. In other words, you’ll need to take the position of the believer who has the burden of proof. To make it easy, ask yourself what it would take for you to believe in God? Notice that it’s very important here that we’re not asking what it would take for you to believe in “a” god. The distinction is critical. For, “a” god is one of the most widely interpreted concepts; proving or disproving such ambiguity is pointless for both sides, since what would follow from the proof wouldn’t support the tenets of whatever scripture the believer wants to claim as true.

What would it take for you to believe in God? For me, it’s the following.
When:
1. God is defined by a specific, unwavering set of characteristics;
2. Sufficient evidence of each and every one of those characteristics is presented to me in such a way that I believed those characteristics to exist, or very likely to exist; and
3. None of the evidence can be attributed to anything other than the “god” as defined.

We can easily make an analogy here to any other proof of the existence of something. Let’s say you claimed to have a Ming vase in a locked cabinet, and you ask me what it would take for me to believe it exists, and to buy it from you for what you claim it’s worth. Well, I’d have to be convinced beyond reasonable doubt (reasonable for the situation) that it’s a Ming vase, so I first ask you to open the cabinet — eyesight is sensory input which would give me at least some starting data. You tell me that you cannot open the cabinet until the vase is purchased — say that it’s some obscure inheritance rule. As a skeptic, what should I do next? Say, “Well, if you can’t show me, then it cannot be true?” I could, certainly, but then what would be the fun of that? I would say, for it to be a Ming vase, it must have some defining characteristics. Can you prove or disprove any of those characteristics without opening the cabinet? I expect so.

There are scanning tools that should give an indication of the contents of the cabinet. You might be able to determine the shape of the vase (if it’s even in there), and with even more fine-tuning, perhaps “see” engravings with sonics. You could also show me documentation, authentications, affidavits, photographs, samples, etc. There are myriad bits of evidence you could toss my way to help convince me that you really do have a Ming vase, and do you know what the kicker is? It might actually work. I might be convinced, with enough proof, and I might pay you for whatever it really is. When we open the cabinet, we’ll have more evidence one way or the other, and at the end of the day, it still might not be a Ming vase, and if I found evidence that it wasn’t, then I should adjust my view on the matter accordingly.

That’s the way we should handle proof of God. A believer isn’t saying there’s “some sort of god” in the cabinet. The believer is saying “my God” is in the cabinet. That’s the important distinction I mentioned. The believer’s god better have some characteristics. What are they? It varies from believer to believer. What should the skeptic do? Ask: What are the characteristics of your god?

The response could be:
1. Omniscience
2. Omnipotence
3. All-loving
4. Able to produce miracles
5. Trinity
6. Created everything
7. Answers prayers
8. Wrote (directly or indirectly) scripture

Any, all, or a selection of those, or other characteristics may be chosen.

The next step is for the believer to gather and present what evidence is available for each characteristic, and then for me to determine whether I feel each characteristic has been sufficiently proven by the evidence. The key here, as it was with the vase, is that these are defining characteristics – necessary characteristics. Take any one of them away, and it’s not the same god that was originally proffered. If you take one away, the believer must either give up or redefine. This continues until that happens, or I am satisfied with the evidence.

I’m not actually going to challenge any of the characteristics or evidence in this article, as all of them have been discussed repeatedly elsewhere. However, I will say that, for me, and for the vast majority of scientists and skeptics of the world, the evidence isn’t sufficient to prove the existence of God.

And that’s where the believer jumps in with, “Well, you can’t disprove God!”

Yes, I can. The same way the believer failed to prove God. By definition.

God is fully and wholly disproved when:
1. God is defined by a specific, unwavering set of characteristics; and
2. Sufficient proof is provided that at least one of those characteristics is not true.

Let’s test this. The believer decides to define God as omniscient, creator of everything, answers prayers. The believer offers up various arguments trying to prove each characteristic. When we test each one, we realize that prayer has repeatedly not worked as advertised. Reply to the believer: prayer is not answered, therefore your god does not exist. Why can I say that with such authority? It’s simple math (math/logic).

God (G) is the set of characteristics with the elements: omniscience (O), creator of everything (C), prayer-answerer (P).

So,

G ≡ (G = {O,C,P}) & (O & C & P)
~P
∴ ~G

Translation:

God exists if and only if the set of God’s characteristics is omniscience, creator of everything, and prayer-answerer AND each of those characteristics is True. (for each rehash of the “definition” of God, the set of characteristics is changed to match — there’s no cheating!)
Prayer-answering is not True.
Therefore God does not exist.

(sorry if my notation is rusty — I’m using a mix of math and logic)

So, even if we stipulate O and C, the god as defined (G) does not exist, because we’ve determined that a necessary element of G (P) is not true. At this point, the believer might reply that it’s fine to just drop the prayer part, but God exists otherwise. As a skeptic, you might want to respond, “Okay, assuming God as defined by omniscience and creator exists, what then?” The believer (and these are responses I’ve received from this argument!) might go on to say that it follows that if God exists, then the bible is true, or that the quran is true, or that God loves you, or that if you don’t believe in God, you’re going to hell, or that all morality derives from God and therefore religion. Something like that. Proper retort? None of those were characteristics of God as defined (i.e., they weren’t elements of the set of G). If the believer would like to start over again, adding to the set of elements, then we can analyze the revised definition of God. Merely because one characteristic might be plausible or even true does not make another characteristic true by its scriptural or alleged intuitive relationship with that characteristic. In other words, even if everyone in the room agreed that an omniscient being exists, it does not follow that the omniscient being, by nature of it being omniscient, created the universe, answers prayers, or sends people to heaven or hell.

So, you can definitively say that God does not exist.

One factor not to be overlooked is alternative natural explanations. If a believer attributes lightning to God, but it’s shown that lightning is a product of nature, God cannot have the characteristic that it is the only thing that can produce lightning. If the believer claims that everything is God, including nature, that potentially resets the characteristics, which need to be defined further if we’re not meant to just shrug our shoulders at the declaration that “God” exists (and that non-believers merely call it nature). In short, if a believer wants others to do something based on interpretation of scripture, or a subjective interpretation of what “God” is telling the believer, then the believer must provide more specific and thorough characteristics, and they must not be able to be explained by way of natural phenomena. If something is a characteristic that is not evident (i.e., something that cannot be currently proven or disproven (string theory, for example) ), it is not logical to attribute it to anything definitively — so, god of the gaps arguments are insufficient. Until then, everything that exists is nature, natural, and not God, and therefore God does not exist.

If desired, the model above can be modified to reflect the “if not explained by natural phenomenon” restriction:

T ≡ ( (T = {Th,L}) & (Th & L) ) & ( (Th OR L) ≠ N)
Th = N
L = N
(Th OR L) = N
∴ ~T

Thor exists if and only if the set of characteristics of Thor is Thunder and Lightning, AND Thunder and Lightning are true (exist), AND Thunder OR Lightning aren’t explained by natural phenomenon.
Thunder is Natural, Lightning is Natural, so one of the characteristics is Natural.
Therefore, Thor does not exist.

If it works for Thor, and you really think Thor doesn’t exist (you don’t, do you?), then why can’t it work for something called “God” with characteristics that either don’t exist, or can be easily explained by nature, just like Thor’s lightning and thunder?

If a believer makes one last shot in the dark by saying that with all these logical restrictions, it’s impossible to prove that anything exists, let alone God (and therefore, we can’t disprove God, either), then the proper response is that if God is such that God’s characteristics lack the sufficient presence to be tested, such that we cannot prove or disprove God, then if God did exist, God has absolutely no influence on anything in the world — for if God did, then we’d be able to detect it, test it, and prove or disprove its relationship to God. If the believer says we wouldn’t be able to detect it, then that proves the lack of influence, and therefore effective lack of existence. In other words, if God lacks detectable influence, God is irrelevant.

Faults in my logic? Hit me!

-Procrustes

State of Protest

Endnote: If you haven’t figured it out, this analysis is really just about rejection of religion, not necessarily the rejection of the potential for there existing some greater being. There’s no reason not to believe there is something greater out there, but there is a better reason not to believe. Where the above analysis comes in handy is discussions with people who intend to use their proof of God to link back to the alleged truth of scripture or other divine intervention claimed to exist by the religious. When that is the case, there is always some link back to text, and that will always include some reference to an act the god allegedly committed, which helps define that god, at least subjectively with regard to that specific text or the specific religion being touted. When I say I can disprove God, I’m not saying I can disprove the existence of every potential incarnation of everything anyone can possibly call “God” or a greater being. I’m saying that if someone proffers a god with specific characteristics, and those characteristics don’t pass muster, that god does not exist. It’s interesting how our society has been coerced to believe that it is the duty of the unbeliever to continue to battle this pointless fight while the believer “fights” by way of smug stagnation.

Endnote2: Much of the feedback I’ve received from this analysis regards an argument that “answers prayers” is not necessary characteristic of God, nor is it even uniform among believers. My general response to that criticism is that the system of disproof I’ve proffered doesn’t require that God have that characteristic. It merely uses that characteristic as one of many potential example characteristics that can and have been used by believers to define what they call “God.” The sets of characteristics vary from belief to belief, but that has no bearing on whether this disproof works, because this concept is based on identifying whatever characteristics for “God” are proffered at the moment of analysis, not, however, on potential characteristics. In other words, whoever is advocating in the existence of something must define it in a substantial way, and if any bit of that definition is false in such a way that negates the possibility of that thing existing, then it doesn’t exist. So, to answer the criticism with regard to “answers prayers,” I merely say, then how do [i]you[/i] define what you call “God”?

Sometimes I get the rebuttal of “Well, lots of people claim that God answers prayers, and you can’t disprove them, so your disproof is wrong.” Merely because a lot of people claim something doesn’t make it true. More importantly, if we performed extensive studies that showed with reasonable accuracy that those prayers are, in fact, being answered, then that would be evidence in favor of “God,” as defined, but it would not make my disproof equation incorrect. My disproof equation doesn’t say “God does not exist.” The equation is merely a tool. Insert data, and it’ll spit out “God does not exist” or “/shrug.” If you look at the equation without entering data, it says nothing. Therefore, even if God really exists, my equation is not incorrect.