Ben Wallis’s counter-apologetics blog

I want to post this more or less for reference, because even though it's just a simple observation, it has serious implications for the argument of Robin Collins. Usually, when a professional philosopher publishes an argument in a peer-reviewed journal or book, certain things are taken for granted, like the validity of any deductive arguments given in it. So it's a pretty straightforward matter to make sure that one's central argument, if it's intended to be deductively valid, is *in fact* deductively valid. But Robin Collins' argument is not. Here's an excerpt from the book: "(1) Given the fine-tuning evidence, LPU is very, very epistemically unlikely under NSU: that is, P(LPU|NSU & k') << 1, where k' represents some appropriately chosen background information, and << represents much, much less than (thus making P(LPU|NSU & k') close to zero). (2) Given the fine-tuning evidence, LPU is not unlikely under T: that is...

Christian philosopher William Lane Craig has developed and defended an increasingly popular forumlation of the moral argument for the existence of God: (1) If God does not exist, objective moral values and duties do not exist. (2) Objective moral values and duties do exist. (3) Therefore, God exists. ( Reasonable Faith , p172.) His principal defense for premise (2) consists in pointing to our moral experience, where he thinks we apprehend the objectivity of morality. However I will argue that while there may be a semantic sense in which our moral experience does offer evidence for the objectivity of morality, nevertheless Craig has in mind a different, specialized sense of objectivity which involves the existence of a concrete exemplar, and which is unsupported by experience.

Recall that Joshua Rasmussen in his "New Argument for a Necessary Being" (2011), argues that (1) Normally, for any intrinsic property p that (i) can begin to be exemplified and (ii) can be exemplified by something that has a cause, there can be a cause of p's beginning to be exemplified. (p1) When I expressed concerns with his published defense of (1), he (first privately, and later publicly ) offered the following supplement (my paraphrase): Consider mundane intrinsic properties of the form being an apple , or being aluminum , etc., which can begin to be exemplified. Clearly such properties possibly have a cause for their exemplification, and so inductively we infer (1).

Christians face an interesting theological challenge regarding the crucifixion of Jesus, insofar as we want to know why Jesus had to suffer in order to save the faithful. God, being omnipotent, appears to have the power to save the faithful, regardless of whether he also sent Jesus to suffer on the cross. In order to explain why it was better for him to do so, we might be tempted to invoke the notion of justice. However, if we want to appeal to God's favorite system of justice to explain why Jesus had to suffer, then we must know why that system is ultimately good for us. Since we do not in fact know how God's rules of cosmic justice are ultimately good for us, then no appeal to those rules will serve as a satisfactory explanation.

The complexity of philosopher Alvin Plantinga's well-known evolutionary argument against naturalism (hereafter EAAN) affords the skeptic a variety of avenues for criticism. Of these, I prefer to focus on the objections that, first, we cannot be rationally obligated to stop depending on our cognitive faculties since it is quite impossible for us to rationally do so, and second, the sort of skepticism which Plantinga describes, if indeed it poses any danger at all, applies as well to the theist as it does the naturalist unless we already have reason to suppose that theism is true.

Joshua Rasmussen in his "New Argument for a Necessary Being" (2011), argues that (1) Normally, for any intrinsic property p that (i) can begin to be exemplified and (ii) can be exemplified by something that has a cause, there can be a cause of p's beginning to be exemplified. (p1)

William Lane Craig uses Hilbert's hotel in an attempt to illustrate the impossibility of an existing actually infinite multitude, but I find several serious gaps in his arguments which, in my judgment, prevent them from having any force. His approach takes two forms: First, he claims that certain logical contradictions follow from the existence of actual infinites; second, his intuition tells him that an existing infinite multitude is absurd. In response, I want to resolve the alleged contradictions, and argue that intuition is an unreliable guide to the possibility or impossibility of an existing actual infinite.

WLC suggests we characterize objective morality in terms of God's nature. In particular, he suggests a form of DCT, that "God's own nature is the standard of goodness, and his commandments to us are expressions of his nature" ( On Guard , pp135-6). The obvious reply here is that we can conceive a God whose commandments are morally wrong; so for instance we can envision a God who expresses his nature by commanding, say, a father to sacrifice his son. Clearly this would be an immoral act, and since definitions are true essentially it shows that morality is not defined by God's nature. WLC anticipates this sort of objection, but complains that the envisioned scenario is "logically impossible," on par with suggesting that a square can also be a circle (p136). On his view, of course, that's true enough---but if the contradiction only manifests when we assume DCT in advance, then that just goes to show that DCT is wrongheaded. Since we know human sac...

Dr. James Anderson has recently completed, with Greg Welty, the forthcoming paper "The Lord of Non-Contradiction," in which he argues for the existence of God from the laws of logic. We may divide the argument into two portions, the first where he holds that there is a necessarily existent mind, and the second that such a mind must be the mind of God. His summary of the first part of the argument proceeds thusly: "The laws of logic are necessary truths about truths; they are necessarily true propositions. Propositions are real entities, but cannot be physical entities; they are essentially thoughts. So the laws of logic are necessarily true thoughts. Since they are true in every possible world, they must exist in every possible world. But if there are necessarily existent thoughts, there must be a necessarily existent mind" (p20). Of course this is a summary only, and in the full paper each step in this argument is carefully defended with sub-arguments. For my o...

Consider a skeptical hypothesis H, such as "I am a bodiless brain in a vat," and an ordinary knowledge claim O, such as "I have hands." Adapting the suggestions of Keith DeRose (1995, "Solving the Skeptical Problem," The Philosophical Review 104.1), we may claim the following: (1) I don't know that ~H; (2) If I know that O, then I know that ~H; (3) I know that O. From these three individually-plausible premises a contradiction appears to follow, and this motivates us to seek a solution to what we can term the "skeptical problem." DeRose's solution is to appeal to epistemic contextualism , which may allow us to affirm (1), (2) and (3) all at once without contradiction. In particular, an epistemic contextualist is free to suggest that the knowledge we have of O is a different sort of knowledge than that we seek for H. On this view, there is a context C1 in which we don't know that ~H, and a context C2 in which we do know that...

In The Blackwell Companion to Natural Theology (2009), Robin Collins presents an argument for the existence of God from the fine-tuning of the constant parameters of our physics models. I see several great problems with the argument, but in this blog entry I want to focus on just one family of problems having to do with his invokation of the controversial principle of indifference (hereafter POI). Philosophers know quite well from a slew of paradoxes dealing with the principle that it is inconsistent in its most general form, and generally avoid appealing to it. However this has not prevented some from developing more rigorous forms of it which they believe are useful and intuitive. Robin Collins has followed in this tradition, and so he presents in Blackwell his own "restricted" version of the principle (hereafter RPOI):

[NOTE: This is a post on Pastor Seger's argument. For the discussion with Sye Ten Bruggencate, go here .] This past Thursday Michael Long and I sat down to have a taped conversation (over Skype) with Sye Ten Bruggencate and Pastor Dustin Segers about the existence of God . We all had a great time, and plan to perhaps do it again at some point in the future. In the mean time, I'd like to clarify some comments I made. Not surprisingly, they appealed to their "assumption" that God exists, and boldly asserted that God somehow "grounds" the so-called "laws of logic" (among other things). Michael and I expressed our concern, however, that they don't have a coherent idea of what it means for logic to have a "ground," and we asked them to explain how they took God to serve this purpose. (We're also rather skeptical that they have a clear notion of what they're talking about when they refer to "laws of logic," but unfor...

Let us take inductive inference to consist in extrapolating the broadest-according regularities of our experience to universal laws, each within some larger domain or context than the experiences themselves. On a small scale this is easy to envision, and we can appeal to such canonical examples as the inference that all swans are white from a large random sample of uniformly white swans. However, we must also take inductively-inferred laws to "accord broadly" with all of the regularities of our experience. For instance despite the fact that we have only ever personally encountered white swans, perhaps we have heard from a reliable source (wikipedia?) that there exist black swans. To infer that all swans are white under these circumstances might accord narrowly with our first-hand experiences of swans, but not broadly with our other non-swan experiences, namely the experiences which lead us to decide that our source for information on black swans is reliable. So inductive...

Philosopher and mathematician Alexander Pruss in 2008 , and again in 2009 , discussed on his blog the following paradox: Consider an infinite collection of grim reapers indexed by the positive integers n=1,2,..., where the nth grim reaper is scheduled to kill Fred at 11:00am + 1/n minutes, and where Fred's life is otherwise safe during that period. By hypothesis, he dies from the hand of a grim reaper, say the kth grim reaper. However the (k+1)th grim reaper visited Fred before the kth grim reaper, which means that Fred must already be dead by the time the kth grim reaper visits him. This is a contradiction, and we conclude that there is a logical error in the construction of this unusual and hypothetical situation.

We wish to show that every individual event which occurs in God's creation is willfully caused by God, where we understand God to be the omnipotent and omniscient creator of the whole universe, i.e. the creator of everything that exists outside of God.

Philosopher Patrick Grim since the early 1980s has advanced an argument against the existence of God which turns on an incoherence he sees in the concept of omniscience, an essential property of God as understood by most orthodox incarnations of the Abrahamic religions. [ 1 ] It runs as follows: There does not exist a set T of all distinct truths. For suppose towards a contradiction that T exists. Let f be a mapping from T into the set P(T) of all subsets of T, and consider the subset S of T of every truth q which is not contained in the set f(q). By definition of S, no truth q is mapped by f to S, and we conclude that f is not surjective. Since f is an arbitrary mapping from T into P(T), it follows that no such map is surjective. Now define a map g from P(T) into T. For each subset A of T (where A is a member of the set P(T)), define g(A) by the truth expressed by the sentence "A is a subset of T." Since every member of P(T) is distinct, then g maps them to distinc...

I'm pleased to announce that philosophy graduate Michael Long and I have successfully launched the counter-apologetics podcast Goodness Over God , where we tackle religious and philosophical issues on a weekly (more or less) basis. We would like to have guests as often as possible, including but not limited to religious believers who wish to defend their views in a civil and friendly environment. So if you would like to participate, feel free to drop us a line at the following email address: GoodnessOverGod@gmail.com Here is a list of the episodes so far: Episode 05 (2011 Apr 30) - God as an Explanatory Hypothesis and Causality (with special guest Rachael Morris) Episode 04 (2011 Apr 23) - Easter, Miracles, and History Episode 03 (2011 Apr 09) - Hell and Justice Episode 02 (2011 Apr 05) - Secular Ethics, Theistic Ethics, and Faith Episode 01 (2011 Mar 31) - Plantinga's Modal Ontological Argument (Please note that we originally started under the name "Truly Free," ...

Philosopher and Calvinist apologist James Anderson, in Paradox In Christian Theology , devotes a chapter spanning 62 pages to outlining the epistemic status of Christian theism. I would like to highlight two observations regarding this chapter which I think are important for best understanding his position: First, he does not present an argument for the existence of God, nor does he attempt to lay out any good reasons for taking a theist position; and second, he neither attempts to show that Christian theism is warranted, but only defends the more modest assertion that it is warranted if it is true . Given these observations, we are obliged to conclude that Anderson's purpose in this chapter is not to secure a convincing case for the existence of God, nor for the truth of Christianity.

In religious discussions, among other situations, we often raise the issue of whether or not moral values are objectively determined. By "objective" moral values, we typically refer to moral values which are not determined by human opinion or disposition. For instance, CSUSB philosopher Tony Roy characterizes objective moral values as those which are not "dependent on the attitudes of a person, group of persons, tradition, practice, or the like directed at" accepting that value. [ 1 ] Apologist-philosopher William Lane Craig considers an objective moral value to be one discovered "independently of whether anybody believes it to be so." [ 2 ] In this way, moral objectivism springs from the sense of morality laying in large part beyond our creative power, either as individuals or even as a society. Indeed, I take the view that circumstances far beyond our control determine the most fundamental moral values, and that no mere human opinion or social tre...

Here I respond briefly to James N. Anderson's online essay entitled "The Theistic Preconditions of Knowledge: A Thumbnail Sketch" (2006) by pointing out two serious problems I see in his outlined case for theism. To that end, I critique his central argument against naturalism, as well as his contention that epistemic normativity cannot be subject to human convention. Following a tradition of presuppositionalist apologetics, Anderson takes up the position that God stands among the necessary preconditions for knowledge itself, and that we must assume the existence of a divine author of the universe if we are to free ourselves from a paralyzing epistemological skepticism. He bases his outlined case, a kind of transcendental argument for theism, on the observation that one of same notorious difficulties of metaethics also frustrates inquiries into epistemology, namely the question of how normative standards can arise out of the impersonal properties of the universe; for t...