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Thu, 08 Apr 2010

A Final Word on Leprechology and the Courtier's Reply

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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