The Unfinishable Scroll
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Sun, 25 Mar 2012
My political site now contains a page about the Occupy movement. Participants in this movement are united by a deep concern for economic justice. I share this concern.
Here is the link to my Occupy page. The document contains links to my political writings, which should be of interest to anyone sympathetic to the Occupy movement.
posted at: 20:59 | path: /political | persistent link to this entry
Thu, 27 Oct 2011
Michael Antony has a very interesting article on the New Atheism in the April/May 2010 issue of Philosophy Now magazine. Antony clearly points out some of the serious flaws in the New Atheists' main line of argument.
Antony's article should be of interest to anyone concerned with the New Atheism. It is especially interesting to those of us who embrace a rational approach to knowledge, but who find the New Atheism to be irrational.
posted at: 23:50 | path: /religion/atheism | persistent link to this entry
Are religious believers right when they claim that faith is an important virtue? Or are the New Atheists right when they claim that faith is dangerous and bad for society? The truth is more complicated than either side realizes! I've posted a document on this topic. Here is the link.
(In case you're wondering whether I personally believe anything on faith, read the later part of the document - the part where I talk about philosophical positions that do not make use of faith. I give away the answer somewhere in there.)
posted at: 23:24 | path: /religion/atheism | persistent link to this entry
Sat, 18 Jun 2011
In this blog I have written a lot about Richard Dawkins' atheism ("The Anti-Dawkins Papers" plus other posts in the atheism category). However, there is one important question about Dawkins that I've never fully addressed. Does Dawkins' position in The God Delusion amount to "scientism" - the attitude that science is the only legitimate way of knowing the truth, or at least is far superior to other ways of knowing the truth?
If you read The God Delusion carefully, you cannot help feeling that Dawkins is preaching scientism. Dawkins doesn't seem to think that nonscientific ways of knowing have much importance to our understanding of the nature of reality. He even tries to reduce the question of the existence of God - a philosophically loaded problem with many conceptual complexities - to a problem that can be settled by science alone . He does acknowledge at least one nonscientific way of knowing: he mentions philosophy, and especially moral philosophy, in a positive way . However, his worldview clearly is driven by one way of knowing: science.
You don't have to go by general impressions like these to recognize that The God Delusion promotes scientism. Here are some examples that reveal Dawkins' scientistic view of things. (Note that I said "scientistic," not "scientific.")
First, there is his discussion of philosophical naturalism near the beginning of the book . Not all of the beliefs he attributes to naturalists are necessary for naturalism. He describes a materialistic or physicalistic view of the mind and takes it to be part of naturalism. In reality, you don't have to embrace this view to be a philosophical naturalist. Instead, you could adopt another view of mind, such as neutral monism or a double-aspect theory, and still be a naturalist. (That is exacly what Spinoza did .) However, Dawkins ignores these other possibilities. He adopts the view of mind that we would end up with if science alone could solve the mind-body problem. The other possibilities raised by philosophical analysis (a nonscientific way of knowing) just get ignored. This is a scientistic move if there ever was one.
Second, consider the main argument in The God Delusion. This is the "argument from improbability" set forth in chapter 4. I've already exposed the mistakes in this argument elsewhere (see this paper). Here I'll just point out that the main mistake is a glaring example of scientism. What is this mistake? It's the attempt to make an estimate of probability on a hypothetical entity that is defined in advance to be supernatural. Probability estimates for complex systems depend on the laws of nature (read this paper for details and examples). Once we define God as supernatural, we cannot safely assume that if there were a God then the usual laws of nature would apply to God. (If all the laws of nature did apply to God, then we could understand God as part of the framework of nature, so God wouldn't count as supernatural.) But this serious conceptual problem doesn't stop Dawkins. He goes ahead and applies an argument based on the laws of nature to a conjectured being defined, in advance, so that the laws need not apply to it. Nice trick if you can do it!
Note that I am not claiming there is a supernatural God - though probably some angry Dawkins-heads will accuse me of claiming this, just because I disagree with Dawkins about something. I don't even claim that such a being is probable. (Follow these links for my opinions on theism and the supernatural.) I'm just pointing out a feature of one of Dawkins' arguments. The implicit, underlying logic of that argument seems to be something like this: God (if there were one) would be supernatural; but natural laws would apply to God anyhow, because, well, they're science; therefore, we can go ahead and apply natural laws to that blatantly nonnatural being without any worries. If that isn't scientism, then what is it?
Third, when Dawkins defines "God" , he brushes aside the philosophical conceptions of God that are scientifically untestable. He leaves us with only a supernaturalistic conception (an easy target for scientific skepticism) and a simple sort of pantheism that he can easily absorb into atheism. I dealt with this stunning omission at length in the first Anti-Dawkins Paper (follow this link for the details). Dawkins claims that the existence of God is a scientific problem , but he is able to make this claim only because he has done some serious cherrypicking, leaving out the ideas of God that are not scientifically testable. Again, if this isn't scientism, what is it?
Fourth, in one spot Dawkins bitterly criticizes the idea that "other ways of knowing besides the scientific" might be relevant to the God question . Can that leave any doubt about the role of scientism in his position?
Fifth, in his discussion of dualism, Dawkins describes monism in a way that clearly restricts it to materialistic monism . He doesn't even bother about monism in general, which includes not only materialism, but also viewpoints like double-aspect monism and neutral monism. In effect, he dismisses all forms of monism except the most scientific-seeming one - the one that requires almost no philosophical reflection. He equates monism to that single form of monism. This is another splendid example of scientistic bias.
Followers of Dawkins will, no doubt, point out passages in Dawkins' book where he seems to disagree with scientism. To preempt the most obvious rebuttal of this sort, I will point out the best example of such a passage. In Chapter 4, during a discussion of the improbability of God, Dawkins writes "I am not advocating some sort of narrowly scientistic way of thinking."  I am confident that Dawkins was sincere when he wrote that statement - but how can the statement possibly be correct, in view of what he says elsewhere about naturalism, improbability, monism, ways of knowing, and the definition of God? True, his position isn't an exceptionless scientism - he mentions some forms of philosophy favorably - but his position still is both narrow and scientistic. His anti-scientistic remark seems silly when you consider what's in other parts of the book.
Dawkins' position in The God Delusion amounts to a form of scientism. It is not scientism of the absolute sort that disallows all nonscientific knowledge, but it is scientism nonetheless, even if it allows some wiggle room for other ways of knowing.
References to The God Delusion (TGD) refer to the following edition: Richard Dawkins, The God Delusion (Boston and N.Y.: Houghton Mifflin, 2006).
 TGD, especially chapter 4. See also p. 55.
 See for example chapter 6.
 TGD, pp. 13-14.
 If you have any doubt that Spinoza's naturalistic worldview is more than just physicalistic, read Will Durant's chapter on Spinoza in Durant's book The Story of Philosophy (N.Y.: Simon and Schuster, 1953).
 In TGD, chapters 1 and 2; see especially pp. 12-13, 18-19, and 31.
 TGD, especially chapter 4. See also p. 55.
 TGD, p. 154.
 TGD, pp. 179-180.
 TGD, p. 155.
Post edited slightly 7/5/2011.
posted at: 03:59 | path: /religion/atheism | persistent link to this entry
Wed, 02 Mar 2011
This post is a follow-up to "The Anti-Dawkins Papers," my critique of Richard Dawkins' atheistic book The God Delusion.
"The Anti-Dawkins Papers" are now complete, but I still have more to say about Dawkins' ideas. There are more flaws in Dawkins' line of argument than the few points I covered in the "Papers." I have continued my critique of Dawkins in the atheism category. (The "Papers" form a subcategory of that category.) Also, I've updated the "Papers" a bit in response to some readers' objections to them. (See Paper 11.) The objections I have seen so far have been easy to rebut.
(Note added later: In the time since I finished "The Anti-Dawkins Papers," several criticisms of the "Papers" have appeared on the web. I am replying to these criticisms on a separate page. So far I have been able to rebut all the criticisms. Also, some fans of Dawkins have made false statements about my academic background. I am countering these falsehoods by providing the facts about my background on yet another separate page.)
The atheism category has gotten quite long, so some of the older posts have dropped off the bottom of the main atheism page. The dated links in the left sidebar will take you to the earlier posts.
If you are interested in my views on religion in general, you might want to read the religion category of this blog, which includes the atheism category as a part. Also, you might want to read my other blog, which deals with my own view of religion. Those who think I am a theist or an atheist (and I've been called both) might be surprised to find out where I really stand.
You might be wondering what I think of other New Atheist authors besides Dawkins. With one exception, I haven't addressed those authors specifically (though I might say more in the future - no definite plans yet). Instead, I have concentrated on Dawkins because he seems to have done the most thorough job of pushing the New Atheist agenda. If you know how to debunk Dawkins' arguments, you will know how to debunk many other New Atheists' arguments too.
Some people claim that because I don't like Dawkins' book, I must be a theist pushing a religious agenda. Am I a theist? To find out, follow this link - and then explore my two blogs. To find out whether "The Anti-Dawkins Papers" have a religious agenda, consider this quote from the last of the "Papers":
When I wrote "The Anti-Dawkins Papers," I was not trying to prove a particular religious viewpoint. Instead, I was trying to show that The God Delusion fails to settle the question of the existence of God. That much I have shown.
posted at: 23:51 | path: /religion/atheism/god_delusion | persistent link to this entry
Wed, 13 Oct 2010
Richard Dawkins' atheistic book The God Delusion contains a chapter titled "Why There Almost Certainly Is No God." The title of this post is a takeoff on that title, but my title ends with a curious phrase. This post won't be just another critique of The God Delusion. I've already written such a critique in a set of earlier posts. In this post, I want to make a point about the concept of God - a topic that I've discussed a lot, but perhaps not enough.
Not every believer in a Supreme Being thinks of that being as a supernatural creator. In The God Delusion, Dawkins defines God in such a way that only a supernatural creator of the universe can qualify as God. Actually, some religious and spiritual teachings have embraced belief in God while also denying that God is supernatural or that God literally is the creator. A Supreme Being doesn't automatically have to be a supernatural creator.
Dawkins' chapter "Why There Almost Certainly Is No God" gives an argument for the unlikelihood of a supernatural creator. Here is my own take on the likelihood of a Supreme Being.
To start, I'll mention some preliminaries. (I recommend reading all of these preliminaries. They might not be leading where you expect them to go.)
Most of us believe that there are real values in the world. These include, at very least, moral values. We think that some events are good, while others are bad, and still others are neutral (neither good nor bad). Many of us also believe that there are real aesthetic values in the world. We think, for example, that some sunsets are beautiful, or that the starry sky or the sea is beautiful. Scientists often feel that the underlying logical structure of the universe - its harmony and its system of mathematical laws - is fantastically beautiful. Some people may argue that beauty is all "in the eye of the beholder." However, as I've argued elsewhere, the fact that the recognition of beauty depends on an observer does not imply that beauty is unreal.
People often disagree about what has value - about what is good or bad, or what is more beautiful or less beautiful. People also often disagree about the origin of values; there have long been debates about whether values have a purely natural origin, and about whether the mind plays a role in constructing values. However, most of us agree that there are real values of some kind. This central idea is more important than all the disagreements over details.
To believe that there are no real values is tantamount to believing that nothing truly matters and that no wrongdoing, however abhorrent, can rationally be condemned. I doubt that anyone fully accepts this, both in theory and in the practice of everyday life. I doubt that any thinker who claims to believe that there are no real values really does believe it, fully and in practical day-to-day terms. (How does this thinker behave? If he even tries to stay alive, he's denying his own position through his actions.) The assumption that something matters or is worth doing - which implies that there is a value of some kind or other - is as much a part of our basic knowledge as are our sense experiences. This knowledge is independent of any theory of how values work, whether values are mind-independent, or where values come from. Given that this knowledge exists, the assumption that there are real values of some sort is a very plausible assumption. We might not be able to make a probability estimate for this assumption, but speaking qualitatively we can regard the assumption as at least very probably true.
If there are real ethical or aesthetic values of any kind, or any other real values, then these values share a common property. This is the property of being a value, or of being a good quality in a very broad sense. (By "good" in this context, I don't mean just morally good. I mean "good" in the sense of having real value or true worth.)
In my earlier writings I showed that if this common property exists, then there is an entity that accurately can be described as the most perfect entity or as a supremely good being. I won't repeat the argument here; it's available at this link. I want to emphasize right away that this argument has nothing to do with the idea of a God who enforces values on people. The argument does not even prove the existence of a supernatural creator, or of anything supernatural, or of a universal lawgiver of any sort. (Those are all separate issues.) The being in question would be a vast totality composed of known natural items and their abstract logical and mathematical features. This being would not include anything supernatural, unless something supernatural already happened to exist. (However, this being is not - I repeat, NOT - just nature or the universe renamed as God. I am not proposing an atheistic pseudo-pantheism here. For the details, read the original argument.)
This line of argument discloses a being that embodies and encompasses all that is good and beautiful - all that we can admire, idealize and love. Is this being a person? Perhaps not - but still it has features normally regarded as mental and spiritual. Though not a "person" in the conventional human sense, this being is more like a "someone" than a mere "something." It even encompasses personality in an indirect way, through its logical relations with persons like us.
Is this being God? That's a matter of how you define the word "God." Let me just point out that the notion of God as supremely perfect being is much more important to the real Western religious tradition than is the better known idea of God as supernatural creator! As I've pointed out elsewhere (here, here and here), there is more than one idea of God. Most ordinary good-hearted believers seem to have two different concepts of God without realizing it. Despite this ambiguity in the notion of God, the idea of a supremely perfect being is the most important idea of God. Many Western religious thinkers have defined "God" in just this way - as a perfect being, or a greatest logically possible being, or some similar definition that adds up to supremely good being. Many (probably most) of these thinkers also believed that God is a supernatural creator, but this was not their definition of God. Most religions today involve supernatural belief, but the concept of God can exist without supernaturalism. Some theists might not be comfortable with that fact, but it remains a fact.
The existence of real values in the world - even of values with purely natural origins - implies the existence of an entity that answers to a classic definition of "God." (Once again, the argument is at this link.) However, there is absolutely no guarantee that this being is supernatural. Further, this being does not "create" the universe in a literalistic, humanlike manner - though the being can be regarded as the source of all things in a more abstract way.
As far as I am concerned, this being is God. It embodies all good, is worthy of our highest love, and (though not literally a person) is partly mental and spiritual - making it more of a "someone" than a mere "something." This is the kind of God that very probably exists. By "very probably" I don't mean to imply a quantitative estimate of probability. I just mean that the existence of this being follows from very plausible assumptions. These assumptions are the existence of objective values and of the common feature that I mentioned earlier in this post.
What does all this tell us? Just that there very probably is a Supreme Being - but not the kind that people might want. Theists might be unhappy with this concept of God because it's different from their usual personal and supernatural concept. They might find this idea of God blasphemous. Atheists might be unhappy with this concept of God because their arguments against a supernatural creator are powerless against it. They might find this idea of God frustrating.
Maybe no one will be happy with this idea of God. Except, of course, the poet who feels the presence of God in the vast meadows, the mighty ocean, and the infinitely mysterious sky. And the lover who is so awed by the presence of the beloved that only the language of the divine and the perfect can describe the experience. And the mystic who discovers in the depths of the mind a God so vast that the ideas of "person" and "supernatural" are simply too small to fit it. All of these visionaries might find this new/old concept of God more congenial than the conventional theistic one. And from the standpoint of reason, they very probably would be right.
posted at: 21:28 | path: /religion | persistent link to this entry
Tue, 12 Oct 2010
The ontological argument is one of the traditional arguments for the existence of God. Actually it's a set of at least two different arguments. The most widely quoted version, which uses the idea that a nonexistent God isn't as great as an existent one, is by far the worst form of the argument. There is another form that is far better. I've already written about the ontological argument in an e-book with the words "God" and "science" in the title. Also, I've written a little bit about the argument in an earlier post. Here I want to share some thoughts about what this argument, in its good form, really tells us. I think a lot of the confusion about this argument comes from a misunderstanding about what it proves.
Scholars have long known that there is more than one form of the ontological argument. The argument's originator, Anselm of Canterbury, proposed at least two different forms (see  and  for details). The first form of the argument is (in my opinion and in the opinions of many other commentators) not much good. (Interestingly, this seems to be the form that atheists prefer to attack. Coincidence?) The second form of the argument does succeed up to a point: it shows that if it's possible that there is a perfect being, then there is a perfect being. (Another way of putting this conclusion is: if there's no perfect being, then it's impossible for there to be a perfect being. The perfect being is either real or impossible - unlike many other things, which can just happen not to exist.) Thanks to the work of Charles Hartshorne , it seems that the argument establishes at least this much.
This leaves a big question open: What is a perfect being?
Philosophers of religion have tried to flesh out this notion of a perfect being (sometimes called a "greatest possible being") in various ways. They have tried to make this intuitive notion more precise - and as with some other intuitive concepts, there's more than one way to make it precise. I won't go into all of these ways here. The important thing is that a perfect being exemplifies, to the greatest possible degree, all the values that a being can exemplify. This means, for example, that if goodness is a value, then the perfect being is at least as good as any other being. There is no being greater in goodness. Similarly, if beauty is a value, then this being is, in some sense, at least as beautiful as any other being. And so forth.
Most religious people who like the ontological argument seem to think that this argument is proof of the existence of the God they believe in. Usually they believe that God is a supernatural creator of the universe. By "creator," they usually mean a being that literally caused the universe to come into existence - not an original cosmic principle of a more elusive kind.
Suppose, just for a moment and for the sake of discussion, that the ontological argument (in its better form) proved the existence of a perfect being. Does that mean the argument supports the existence of a supernatural creator?
It does not.
The ontological argument, if it succeeds, provides evidence for the existence of a perfect being or greatest possible being. It doesn't let us take the next step, to the existence of a supernatural creator - unless we make the additional assumption that a greatest possible being has to be a supernatural creator! Even a thinker who accepts the basic argument can avoid the leap to a supernatural creator by assuming that a perfect being might not have to be a supernatural creator. In other words, the argument doesn't support the traditional theistic God unless the property of being a supernatural creator somehow makes a being more perfect than that being otherwise would have been.
Is a supernatural being more perfect than a natural being, just by virtue of being supernatural? I don't think so. Why should it be more perfect? What's so glorious about being supernatural? Couldn't a natural being (a being that's within the framework of nature instead of outside that framework) be equally good and beautiful, and equally perfect in every other way?
Is a being that created the physical universe automatically better or more perfect than a being that did not? The answer isn't obvious - but the answer isn't obviously "yes." The physical universe, as we all know, is a bit of a mess in many ways. As the traditional "problem of evil" in the philosophy of religion reminds us, we can't automatically assume that a cosmic creator (if there is one) has to be a perfect being. There are difficult questions involved here.
So, is it obvious that the ontological argument (in its good form) supports the existence of the traditional God of theism? No, it is not obvious.
Earlier in my writings (see here, here and here) I pointed out the importance of getting clear about what we mean by "God." The word "God" makes different people think of different ideas of God. Not everyone understands that word in the same way. If by "God" we mean a being that represents all that is good and that is worthy of our highest love, then the ontological argument supports the existence of such a being. (At least the argument shows that if such a being is even barely possible, then such a being exists.) However, if by "God" we mean a supernatural creator, or a supernatural being of any kind, then the ontological argument does not support the existence of "God." The argument doesn't rule out such a being; it just doesn't lend any support to the existence of such a being.
The idea of a perfect being that is not supernatural may seem odd. How can there be such a being when none of the things in nature is "perfect"? I've explored this question elsewhere (especially at this link), and I've proposed an answer. In brief: no single concrete object in nature is a perfect being, but a certain abstract object, combined with other objects, might very well qualify as a perfect being. I won't pursue this suggestion here because I've already gone into gory detail about it elsewhere. I mention it only to point out that "perfect" doesn't necessarily imply "supernatural" - and that a perfect being wouldn't have to be an extra thing besides the things of nature.
Does the ontological argument, in its logically correct form, prove rigorously that there is a perfect being? Not quite. To make the argument prove that there is a perfect being, you need a separate argument showing that a perfect being is possible. (I said something about such arguments in the e-book I mentioned earlier.)
Does the ontological argument lend support to the existence of God? No - if you think God can only be a supernatural being that literally created the universe. Or yes - if you think of God as a supremely perfect being, and not necessarily as supernatural or as a literal "creator."
Take your pick.
 Anselm. Proslogium. Trans. Sidney Norton Deane, ed. Paul Halsall. [http://www.fordham.edu/halsall/basis/anselm-proslogium.html], accessed 5/18/2009. In: Paul Halsall (ed.), Internet Medieval Sourcebook [http://www.fordham.edu/halsall/sbook.html], accessed 5/18/2009. Anselm's first (weak) and second (strong) versions of the argument are in Chapters 2 and 3, respectively, of his Proslogium.
 See: Hartshorne, Charles. Anselm's Discovery. (LaSalle, IL: Open Court, 1965), especially pp. 12-18.
posted at: 01:01 | path: /religion | persistent link to this entry
Sun, 03 Oct 2010
In my earlier writings I've said that I am skeptical about the existence of the supernatural. However, I've also said that I think there is a supreme being of some kind, and that humans are not only bodies but also have spiritual qualities (see also here). These seemingly contradictory opinions may have confused some people. In this post I will spell out what I think about the supernatural.
"Supernatural" is a vague word. Its precise meaning is elusive. Philosophers might want to seek a precise definition of this word. However, when most people call something "supernatural," what they mean in practice is that the thing they are talking about will never be understood as part of nature.
To illustrate this point, I'm now going to do a thought experiment. (I don't think the scenario I'm about to describe ever will happen in real life. It's just a thought experiment.)
Think about leprechauns. Leprechauns are mythical beings described in Irish folklore. Leprechauns are widely regarded as supernatural beings, especially by those of us who don't believe in them. Today, scientifically inclined people don't think leprechauns are real.
Now here's the thought experiment. Imagine that some people believed in a type of supernatural being called a "meprechaun." Meprechauns are sort of like leprechauns; they allegedly wear green, guard pots of gold, and so forth. In our scenario, scientifically inclined people don't believe in meprechauns, but some less scientifically minded people do.
To continue our story, suppose that one day scientists discover that some meprechauns are real after all. If scientists were able to confirm that meprechauns are real, then what would the scientists do next? Presumably they would begin to study meprechauns: their anatomy, their geographic distribution, and so forth.
When scientists began to understand meprechauns a little bit, it's a good bet that people would start to think of meprechauns as part of nature. We would start to think of meprechauns as natural creatures, previously thought to be only subjects of folklore and mythology but now known to be real. Like a mythical city later proven real by archeologists, meprechauns would enter the roll call of things that used to be scoffed at but that now are established parts of the world.
Even if we found that meprechauns could violate known natural laws, we still would think of them as "natural" if they were demonstrably real and could somehow be made to fit into the conceptual framework of nature. Even if meprechauns didn't obey the known laws of nature, we would still tend to think of them as "natural" if we could learn something about the laws they did obey. Even if meprechaun behavior turned out to be lawless in some respects, we could simply say their behavior is unpredictable and try to describe it using probability theory. Then we could regard the meprechauns as part of nature, but obeying previously unknown laws of a probabilistic character. (After all, randomness and apparent lawlessness don't make a phenomenon supernatural. The observed behavior of quantum mechanical particles is unpredictable in some ways, but that doesn't make those particles supernatural.) With or without predictability, we would begin to feel that meprechauns aren't supernatural after all.
This concludes the thought experiment. The point of the experiment is not (I repeat, NOT) that leprechauns or their close cousins might exist. I don't believe that they do. (Professional skeptics, read the previous two sentences before raising your poison pens against me.) My only point is this: if we did confirm that some supposedly supernatural beings were real, and if we began to understand how they work, then we would very likely start to think of them as parts of nature.
If we start to call things "natural" when we begin to understand them, then labeling something as "supernatural" amounts to claiming we never will come to understand it as part of nature. If we might, at some future time, understand a thing as part of nature, then we aren't justified in claiming the thing is really, truly supernatural. It might only be a natural phenomenon that we haven't yet recognized as such.
I am skeptical of any claim that says we will never understand something in a naturalistic way, or will never be able to view something as part of nature. Given some item that is real but seems supernatural, how can we rule out the possibility that in 500 or 1000 years somebody will discover a way to think of it as part of nature? (Consider how much our understanding of things has changed in the last thousand years.) However, if we label something as definitely supernatural, we are implicitly claiming that we never will understand that thing in a way that makes it fit into our picture of nature. The act of classifying something as supernatural says more about our current inability to understand that thing than it says about the thing itself.
For this reason, I don't think we ever have rational justification for claiming that anything is supernatural. The most we can do is claim that certain things seem supernatural, and that we don't yet have natural explanations for them.
Note that I am not arguing that there is nothing supernatural. I don't know of any way to rule out the possibility that there is something we really can't understand as part of nature. I just don't think we ever have good reason to assume there is such a thing. As we already know, what seems supernatural today may seem quite natural tomorrow.
Now here's the other part of my argument - the part that the professional skeptics won't like.
When I say that I don't believe in the supernatural, I am NOT claiming that any particular item thought to be supernatural does not exist. Traditionally, people have labeled various controversial items as supernatural. Among these items are the supreme being and the human soul. My disbelief in the supernatural does not mean that I scoff at everything people call "supernatural." I just think that if these things turn out to be real, we eventually will begin to understand them in a naturalistic way. At least we shouldn't rule out this possibility by assuming that such things are truly supernatural.
This explains how I can argue for the reality of certain spiritual things while being a skeptic about the supernatural. My skepticism does not rule out the existence of a supreme being or of the spiritual qualities of human nature - though it does rule out certain crude conceptions of these things.
A final cautionary note: By saying that I don't believe in the supernatural, I am not - I repeat, not - suggesting that there is no knowledge besides scientific knowledge. When today's self-proclaimed "skeptics" say they don't believe in the supernatural, often they seem to mean that they only believe things that can be confirmed scientifically. Their position is not naturalism, but nonsense. There are other ways of finding knowledge besides science. Philosophy and art are a couple of obvious ones - and yes, philosophy is a rational subject and the arts do yield new knowledge of reality, no matter what you've heard. These other ways of knowing can yield real knowledge that is not part of science. However, the possibility of extrascientific knowledge is a different issue from the reality of the supernatural. It's possible to recognize that there is extrascientific knowledge whether or not you believe in the supernatural. Many "skeptics" who claim to be naturalists are actually wide-eyed believers in a naive view of science - not adherents of a truly naturalistic picture of the world.
posted at: 02:36 | path: /religion | persistent link to this entry
Fri, 01 Oct 2010
Back in 2008 when I started this blog, I said I planned to write about politics, religion, science, snails, and more. Well, I've covered all these topics but one - snails. So here's a post with the most interesting snail news that I've run across recently on the web.
I've always found mollusks, and especially snails, to be rather interesting animals. These stories didn't change my opinion!
posted at: 00:01 | path: /nature | persistent link to this entry
Thu, 30 Sep 2010
My website has a new area where you can find some of my writings. I call this area "Sharlow's Scratchpad."
I plan to use the Scratchpad to post notes and drafts that are too tentative or rough to put on my blog, and ideas that are too speculative for other parts of my site. If you like this blog, you'll probably like the Scratchpad too. Here's the link.
posted at: 23:46 | path: /general | persistent link to this entry
Sun, 02 May 2010
There is such a thing as real spiritual experience. This has almost nothing to do with so-called "religious" experiences that involve seeing beings with physical forms (like angels or demons) or hearing voices or sounds from alleged heavenly beings. These so-called "religious" experiences are best explained in terms of psychology. We cannot trust these experiences. Real spiritual experience is something entirely different.
A real spiritual experience is not an experience of alleged beings or objects that normally are invisible. Instead, it is an experience of properties and relationships of objects. Here are a few examples.
In each of these examples - those of the nature poet, the religious mystic, the romantic poet, and the meditator - a special experience occurs. In each of these experiences, what is important is the perception of new qualities and relations. All of these experiences can occur without the perception of any new particular objects. One doesn't have to see angels or devils or hear supernatural voices to have these experiences. Some people might not want to call these four examples "religious experiences." Yet there is no doubt that these experiences are "spiritual" in a broad, nonsectarian, and true sense of that word.
Do these real spiritual experiences prove the existence of the supernatural? Perhaps not - but they prove something far better.
We can't infer the existence of the supernatural from these experiences. Why? Because the qualities and relations disclosed in the experiences may, for all we know, fit into the framework of nature. Even if we don't currently know how to understand them as part of nature, we have no compelling reason to assume that this can't be done. (Labeling something "supernatural" is always a questionable move, because we can't know in advance that the "supernatural" thing won't someday be viewed as part of nature.) Therefore, these spiritual experiences don't settle the question of the reality of the supernatural. What these experiences do prove is that there are qualities and relations in the world that aren't part of our normal, everyday experience. To put it bluntly, the natural world has spiritual qualities as well as physical ones - and spiritual experience attests to the existence of these qualities, whether or not we believe in the supernatural or in religion.
In other words, spiritual experiences establish the reality of the spiritual features of the world. They do not tell us whether those features are natural or supernatural - so they don't rule out either naturalism or supernaturalism. (We might still be able to learn something from so-called experiences of the supernatural, even if we don't believe the experiences. I'll discuss that possibility in a footnote ).
The big question about these experiences is whether the qualities and relations they disclose are real. I've already presented my detailed answer to this question elsewhere (here and here), so I'll just summarize it here. The question really is two questions:
Here are the short answers:
(Someone might want to argue that there are real spiritual experiences of other kinds besides the ones I have described here. I haven't ruled this out; I'm not going to comment on this question one way or the other. The class of experiences I have described here seems to encompass the most important kinds of spiritual experience.)
The upshot of all this is that some spiritual experiences are trustworthy. These experiences can be used as a way of knowing spiritual realities. The spiritual realities we find in this way are not supernatural (or at least we have no compelling reason to think that they are). Instead, they are features of the natural world - every bit as real as more familiar features, like the mass of the electron or the liquidity of water.
This means that many of the central insights of the nature mystics, religious mystics, and visionary poets are right. Like all thinkers, these visionaries made mistakes - especially when they went beyond their data and assumed their experiences were supernatural. However, these mistakes do not shed any doubt on these thinkers' greatest contribution: the exploration of the spiritual features that the human mind can discover in the world.
 It's possible that a person having a superficial "religious" vision, like seeing a physical angel with wings, might feel the presence of real spiritual qualities in that imagined being. In this case, the superficial experience is hallucinatory, but a real spiritual experience is occurring at the same time. The idea of an imaginary being - perhaps best understood as an abstraction similar to a character in a story - might serve as the basis for a real spiritual experience. This, I think, is what happens with those religious poets who have poetic insights but also have visions of beings with forms. The hallucinatory nature of the visions doesn't invalidate the spiritual experience - but we should be careful to separate the real experience from the untrustworthy part.
 In this post I am deliberately avoiding the old philosophical debate about the reality of qualities and relations. As I've said before in several places, I think we should consider qualities and relations real, though not in the same way that concrete objects are real. However, this debate doesn't make or break the present post. For now, the important issue is whether spiritual qualities and relations "exist" in the same sense that we have in mind when we say that familiar qualities and relations "exist."
posted at: 23:09 | path: /religion | persistent link to this entry
There is an old philosophical chestnut that says that the mind is to the brain as digestion is to the digestive tract. The underlying thought is clear: why should we regard the mind as something "special," over and above the brain, when we wouldn't regard digestion as something over and above the digestive organs?
The best reply to this chestnut is simple but surprising: digestion is something over and above the digestive tract. Your digestion - what you refer to when you say things like "I have a slow digestion" or "my digestion is good today" - is not merely part of your digestive tract. Instead, it is a feature of your digestive tract. It is what philosophers call an abstract entity. A feature of a thing is not identical to the thing. Thus, your digestion is not identical to your digestive tract - for the same reason that the mass of an electron is not the same as an electron, or that the shape of a window is not the same item as the window.
The reason the digestion-digestive tract difference is unlike the mind-brain difference is that nothing interesting follows from the digestion-digestive tract difference. The fact that the digestion is different from the digestive tract doesn't tell us anything new about the nature of digestion or of ourselves. It tells us no more than we already know when we admit that the shape of a window is not identical to the window. It is a near-trivial logical fact.
However, in the case of the mind (which is a feature or set of features of the brain), the difference between mind and brain does imply something interesting. Unlike digestion, the mind is associated in a distinctive way with a large domain of other abstract entities. These other entities are the contents of consciousness, which make up what we think of as our inner world. The fact that we possess this inner, abstract "world" has a drastic bearing on who we are as individuals and as a species. It makes the difference between a conscious observer and a mere nonconscious thing. Once we face the fact that this inner world exists, we realize that minds and selves are not just lumps of matter, even if they are only features of the brain. What is more, we cannot understand the mind without taking the inner world into account. If we ignore the contents of consciousness, we miss what is most essential to the mind.
With digestion it is different. Once we know the physical mechanisms of digestion, there is essentially nothing left to understand about the nature of digestion. Even if we admit that digestion is something distinct from the digestive tract, this fact doesn't help us understand digestion. We learn no more that way than we already knew when we realized that the mass of an electron is not an electron, or the color of a stone is not the same as the stone. The distinctness of digestion from digestive tract is, as I have said, a near-trivial logical fact. However, if we don't pay attention to the complex abstract features of the brain (specifically mental contents), then we don't really have any idea of what a mind is. We miss the important aspects of the mind.
This, in brief, is why the old analogy between digestion and mind fails.
The same argument works against any analogy that says "Why should I think my mind is distinct from my brain, when my [fill in name of body function] isn't distinct from my [fill in name of organ]?" The analogy fails for the same reasons.
posted at: 23:04 | path: /mind | persistent link to this entry
Sat, 01 May 2010
Some readers of my writings might wonder whether I am defending religion or attacking it. I can see how someone might be unsure about this.
On the one hand, I have argued that the cosmos has a spiritual aspect - an aspect that is real, not merely imaginary. On the other hand, I am doubtful about anything labeled "supernatural."
On the one hand, I have criticized several common religious beliefs, and I rely on reason instead of faith to support my opinions. On the other hand, I have said that the essential truths of religion are valid and should be preserved.On the one hand, I have argued that there is an ultimate being that can sensibly be called "God." On the other hand, I have said that I don't fit the definition of a "theist."
So, which am I - a defender of religion, or a critic?
The answer is that I am a defender of what is true and sensible in all religions, but a critic of the mistakes made in the name of religion. Religion, like all human institutions, is full of errors that result from human folly. Some of what passes for "religion" today is half true at best, sheer superstition at worst. However, that doesn't mean that religion itself is bad, or that religion can't change for the better. I disagree fervently with fundamentalism. I even disagree with some of the ideas of more moderate forms of religion. But I am not going to deny probable truth where I find it. And often I find it in the world's religious teachings.
Here are a few of the points where religion gets it right.
Human beings are more than just blobs of matter. Our existence is something more than the existence of a material body. We have characteristics that give us worth and dignity. We even have some characteristics that pass beyond what's normally called the "physical." I disagree with many religious sects in that I don't think any of this is "supernatural." However, the religions are perfectly right when they claim that we are more than just our bodies. And the fact that our minds are products of our brains doesn't change this in the least.
The physical universe is full of meaning. It might not have a prearranged purpose imposed from outside - but still it has real meaning that is not just a product of our imaginations. The meaning of existence is much more than the imaginary, illusory "meaning" that existentialists and hardcore atheists pretend to "find" in things. When a child is saved from cancer, that event really is meaningful. It really matters. It doesn't only matter to you, and it doesn't only matter to me - it really does matter, period. Some things really matter and really are meaningful. They seem meaningful to us, but they are objectively meaningful too. Meaning is much more than a matter of opinion.
Goodness is objectively real. There are events and acts that really are good, and other events and acts that really are bad. An act of genocide is bad; an act of saving a child from cancer is good. These acts are not just good or bad in your opinion or in my opinion. They really are good or bad. Their value or disvalue is objective. What is more, the ideas of good and bad are more than just resultants of our evolutionary history. Some modern authors have claimed we have evolved a social tendency to be nice or to cooperate. Our tendency to behave morally may well have come from such sources. (After all, it must have come from somewhere - and we did arise from evolution.) However, that is not all there is to morality. There also are objective facts about what is moral. Perhaps morality was not passed down to us from above, as many religions say it was. Perhaps it comes from within us instead. Even objective moral values can be natural. But regardless of these details, there are objective moral facts.
Beauty, like goodness, is objectively real. It might seem strange to think of beauty as a religious topic. Some religions don't bother much about beauty, and some don't even seem to like it. Of course, many other religions do appreciate beauty, and religious art pervades many faiths. Beauty is relevant to all religions because it is an important part of the meaning of existence - and because some of the more interesting poets and artists found spiritual insight in it. Beauty is a notoriously personal phenomenon ("in the eye of the beholder" as the saying goes), but that is only because you have to be in the right state of mind to behold it. The beauty is really there; it's not just an illusion. When poets sing the glories of the dawn, the beloved, or the starlight, they are not merely expressing illusory private feelings. They are not merely creating an enjoyable combination of words. Instead, they are actually revealing new knowledge - penetrating into reality in ways that only a poetically opened human mind can do. The knowledge they gain is, at very least, knowledge about the felt features of the world, and about other ways of seeing the world that may be just as "true" as the usual, everyday ways. Nothing in this special knowledge contradicts science or reason - but poetry and the other arts can reveal knowledge that science, with its objective methods, cannot reach.
Beauty, goodness and meaning are real spiritual features of things and of the world. The universe, though perhaps made only of physical substance, is not only physical; it also has these spiritual features. Behind these features is another, deeper stratum: something that could be called the supreme spiritual reality. This is not a being outside of nature, but an all-encompassing whole, containing natural things, relationships, and values, that is the summit of goodness and beauty. It is not just a poetical name for the physical universe. You might think of it as the best and finest aspect of the physical/spiritual cosmos in which we live. It is the kind of entity in which the poet's consciousness can find its long-sought ideal.
It is this entity that I, in my previous writings, have called "God." Some believers (and atheists also) might not be happy with my use of this term. This God is not much like the picture of a crudely humanoid God that some religions hold and that atheists love to deny. Some of the God-figures of religions are unkind and all too fallible. They don't even come close to being ideally good and beautiful. But setting aside those erroneous God-images, we find that the supreme spiritual reality has the most important features of the God worshipped by good-hearted believers. The religions are right when they claim that an ideal, perfect being exists. They are only wrong about the details of that being - including their assumption that God can only be supernatural.
Human beings are more than just bodies. Existence has real meaning and contains real values. There is a supreme spiritual reality that exemplifies those values. These three ideas are among the most essential concepts of religion. As I have argued in my previous writings, these ideas have rational support. You can find them believable on rational grounds, without the use of faith. It is these ideas that I want to defend - along with anything else true and rationally defensible that can be found in the teachings of religion.
I am not the first to propose that some basic spiritual ideas are rational. In the history of thought there have been many spiritual-minded rationalists. Many noted philosophers, ranging from Leibniz and Spinoza of earlier times to the last century's Howison and Royce, knew that spiritual thought could be placed on a rational basis. One of the causes of the conflict between science and religion is the widespread ignorance of philosophy among today's scientists and believers. If religion would abandon blind faith and embrace rational exploration, and if scientists would realize that reason includes philosophy as well as science, then the degrading and unnecessary "war" between science and the human spirit might come to an end.
Religion today may consist largely of unjustified assumptions and guesswork, but essential truths still can be found among the doctrines. In its ideas of the soul, objective morality, and God, religion presents us with hints of these truths. The real ideas have been covered over by humanly invented dogmas, but the real ideas still remain true. And no matter what you've heard from ranting fundamentalists or angry atheists, the basic ideas of real religion are fully compatible with reason.
For lengthier discussions of these topics, read the following documents of mine:
posted at: 01:49 | path: /religion | persistent link to this entry
There is a hidden tension within most religious believers' idea of God. Most believers hold two different concepts of God without realizing it. On the one hand, they believe that God is the creator of the universe. ("Our Maker" is one of the most common designations for God.) On the other hand, they think that God is the supremely good being - a being who is worthy of our highest love, and who, in some sense, loves us. Both of these ideas of God perform functions in the believer's life. When you ask believers who God is, they will likely say "the creator of the world." However, in times of personal crisis, they find solace and strength in the idea of a God who is good - a God who is lovable and who somehow represents love itself.
If you asked an average, good-hearted believer which of these is his or her idea of God, he or she would tell you that God is both of these things. There's no need to decide between the two, because both of them are the same being - God. But what if the believer found out that these two beings - the creator and the supremely good being - were not the same? Which one of them would the believer consider to be "God"?
By asking this question, we pinpoint the tension within the idea of God. The common idea of God is not one idea, but two. And which idea is more fundamental? If the creator and the supremely good being were not the same (or if one or the other did not exist), which one should we call "God"?
We can approach the answer by thinking about the role of God in people's lives at times of crisis. We find that the supremely good being is the more important of the two ideas of God. A soldier who derives strength and comfort from his faith is relying on a supremely good being for emotional support. At the moment of danger, the question of how the universe started really doesn't matter to him. In fact, he probably couldn't care less how the universe started. The important thing is that the thought of a supremely loving God is giving him inner strength. He might also be praying to God for a miracle - suggesting an idea of God closer to the miraculous creator. However, if he experiences a seeming "miracle," it won't really matter to him whether the miracle had natural or supernatural causes. He will see the "hand" of God in it - a sign or reminder of God's goodness - even if a natural explanation is found later on.
This soldier's idea of God is a mixture of creator and supremely good being. However, it is the thought of a supremely good being that ultimately keeps the soldier going. The same can be said for other situations in which belief in God is a help. A parent praying for a sick child couldn't really care less how the universe started. (String theory? Quantum vacuum? Intelligent act? That was a long time ago - what difference does it make right now?) Instead, it is the idea of a supremely good being that gives the parent strength. And although the ability to pray to God for a good outcome is comforting, this comfort doesn't depend on God's ability to violate natural laws. The important thing is that the required "miracle" might happen, either through God's action or with the help of the inner strength and determination that prayer can provide. To pray to God is either to ask for a suspension of natural laws, or to focus one's mind on working for the good outcome that natural laws allow - or both. Either way, prayer is a comforting and potentially beneficial act.
What is it in the idea of God that really matters to people? The idea of a creator is familiar, but it is not as important as it seems. It is the idea of God as a supremely good being that makes all the difference in a caring believer's life.
If it turned out that no one made the universe, would humanity still be able to believe in God? Yes - provided we remembered that the important part of the idea of God is not the creator, but the Supremely Good Being.
If you think there is such a being, then that being can be the focus of your spiritual thoughts and feelings no matter what caused the universe. A believer can see the reflection of that goodness - the metaphorical "hand" of God - in all that is good, regardless of whether life's "miracles" are exceptions to the laws of nature or expressions of them.
posted at: 01:46 | path: /religion | persistent link to this entry
Thu, 08 Apr 2010
Recently I wrote two posts debunking two arguments by atheists: Richard Dawkins' comparison of theology to leprechology, and PZ Myers' "Courtier's Reply" argument. I showed that these two arguments are logically unsound regardless of whether God exists. (The same goes for other versions of the leprechology comparison, using fairies, monsters, and the like instead of leprechauns.) In my posts (here and here), I analyzed those arguments at length and in great detail, with a logician's eye. I included a lot of detail because I wanted to pinpoint exactly what is wrong with those arguments.
However, you don't need that much detail, or that many words, to see that the two arguments in question are wrong. All you need is some logic. With the leprechology remark and the Courtier's Reply, Dawkins and Myers are pulling a cheap and very old debating trick: refusing to listen to your opponent's arguments.
It's clear why some of Dawkins' opponents want him to study theology. His opponents think that specific theological teachings and writings contain ideas that undermine Dawkins' arguments. By telling Dawkins to consider some theological points, his opponents are making rebuttals to Dawkins' position - rebuttals that take the form, not of brand new arguments, but of arguments and ideas that already are in the literature.
Instead of hearing these rebuttals and demolishing them, Dawkins simply claims he doesn't need to understand them. This is, in effect, what he is doing when he says he doesn't need to learn theology. He is ignoring these rebuttals instead of showing why they are wrong.
I'm not talking about rebuttals that don't need further attention - like when creationists bring up the same old shallow arguments against evolution. The answer to such repetitive arguments is simple: just say something like "I've already addressed that objection in my writings." These particular objections based on theology aren't like that. They are new objections - ones that Dawkins never addressed in the past. (Obviously he didn't, or he wouldn't be claiming that he doesn't have to understand them.)
In the past, Dawkins has done a splendid job of debunking objections to evolution. In that case, he didn't ignore the rebuttals to his position - he destroyed them. He also has tried to answer many objections to his atheism. Why can't he just do the same thing again, this time with the rebuttals he's currently ignoring? Why doesn't he just understand and refute them? By failing to do this, he leaves atheists and believers alike wondering whether he can refute these objections. He undermines his credibility severely.
You can't settle any debate by plugging your ears and singing to drown out your opponent's arguments. That is what Dawkins is trying, in effect, to do.
That's what Dawkins' avoidance of theology amounts to. The problem is not his disbelief in the theological writings. (As an atheist, he's certainly entitled to disbelieve them.) The problem is that his opponents have offered rebuttals to his arguments - rebuttals that happen to make reference to technical ideas in the theological writings. By deliberately shunning those writings, he is refusing to answer the rebuttals. For all practical purposes, he has resigned from the debate.
From his leprechology remark and similar statements, we can guess what Dawkins presumably has in mind when he handwaves away theology. Since he doesn't believe there is a God, he finds it unnecessary to read books that assume there is a God or that purport to describe God. This reaction seems reasonable from an atheist - until you think about it. Actually, the nonexistence of God wouldn't reduce the need for Dawkins to take theology into account. The reason Dawkins needs to learn some theology is not that God exists or that theology is true. The reason is that his opponents are offering counterarguments to his position - and to grasp those counterarguments, he needs to learn a few ideas from theology. To refuse to answer those counterarguments is to give up the debate. Yet this is what Dawkins is doing by claiming that theology is irrelevant.
He might as well just plug his ears and sing.
Someone might argue that we can debunk God without knowing theology, on the grounds that God is a supernatural creator and any kind of supernatural creator is implausible. Perhaps this is what Dawkins was thinking when he chose to ignore theology. However, this argument doesn't help Dawkins in the least. Most religions teach that God is a supernatural creator - but that isn't their definition of God, or even the most important part of their idea of God. Most religions regard God first of all as a supremely good or perfect being, or as the most complete or all-encompassing possible being. This means that if the supernatural creator were debunked, the religions (except for the fundamentalist sects) could consistently go on believing in God! If the religions had to drop the belief that God is literally a supernatural creator, they still could believe in a supreme being. They would have to change some of their doctrines, but the most important part of their idea of God would survive. No doubt this change would come as a shock to many believers. However, the believers could go on worshipping God just like before. In fact, some believers seem to have made this change already. One sometimes meets Christians who believe that the universe probably had natural causes, but that the event of creation nevertheless reflects the glory of God. Most religions teach that God is a supernatural creator - but a "God" defined as supernatural creator, and as that alone, has little to do with the God of religion.
Also, there are philosophical ideas of God that don't involve a supernatural creator in the first place. (I don't only mean a poetical pantheism that relabels the physical universe as God. I mean alternative concepts of a real supreme being.) I've written about these elsewhere (here, here and here, for example), so I won't repeat them all here.
By defining God as a supernatural creator and ignoring other parts of the idea of God, Dawkins has created a God concept that is almost useless for him to debunk. At most, he's proving that God, if there is one, is not a supernatural creator. Even if he were right about that, it would not imply that there is no God. How could he fix his argument? Use a definition of God closer to the ones the religions really use. And to find out what they use, he would have to study a little bit of (gasp!) theology.
Needless to say, none of what I have written here is an argument for the existence of God or against atheism. You can be an atheist and still recognize that leprechology-type arguments and the Courtier's Reply are bunk. I have only shown that these two particular lines of argument are useless. In view of the popularity of those arguments among Dawkins' followers, this may be an important point to make.
Richard, stop playing with the leprechauns and hit those books!
posted at: 00:28 | path: /religion/atheism | persistent link to this entry
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