First, let’s take a look at the study from the left-leaning Pew Research.
Excerpt:
Two sociologists have found that parents who have daughters are more inclined to support the GOP and turn a cold shoulder to Democrats.
In newly published findings that challenge earlier research, Dalton Conley of New York University and Emily Rauscher of the University of Kansas found that having more daughters than sons and having a daughter first “significantly reduces the likelihood of Democratic identification and significantly increases the strength of Republican Party identification.”
Not only is the daughter effect statistically significant, it’s substantively large. They found that overall, “compared to those with no daughters, parents with all daughters are 14% less likely to identify as a Democrat….[and] 11% more likely to identify as a Republican than parents with no daughters,” they write in the journal Sociological Forum.
The daughters effect is considerably stronger among better educated and wealthier parents, they find. But among those farther down the socioeconomic ladder, it weakens to statistical insignificance.
Their startling conclusions are based on data collected two decades ago from 661 respondents with biological children interviewed for the 1994 General Social Survey conducted by the University of Chicago’s National Opinion Research Center. Even though this national trend study has been administered regularly since 1972, the 1994 survey is the only one that included questions about the sex and birth order of a respondent’s biological children. (Surveys typically measure only whether a respondent has any children, including step-children and adopted children.)
[…]But why would having a daughter cause parents to become more Republican? The authors speculate that men and women might want more socially conservative policies when they have daughters and thus be more attracted to the GOP.
Ross Douthat wrote a column on Sunday in the ultra-leftist New York Times where he took a stab at explaining these findings.
Excerpt:
But let me make a more limited, more personal argument on the subject. The next round of research may “prove” something completely different about daughters and voting behavior. But as a father of girls and a parent whose adult social set still overlaps with the unmarried, I do have a sense of where a daughter-inspired conservatism might come from, whatever political form it takes.
It comes from thinking about their future happiness, and about a young man named Nathaniel P.
This character, Nate to his friends, doesn’t technically exist: He’s the protagonist in Adelle Waldman’s recent novel of young-Brooklynite manners, “The Love Affairs of Nathaniel P.”
But his type does exist, in multitudinous forms, wherever successful young people congregate, socialize, pair off. He’s not the worst sort of guy by any means — not a toxic bachelor or an obnoxious pick-up artist. He’s well intentioned, sensitive, mildly idealistic. Yet he’s also a source of immense misery — both short-term and potentially lifelong — for the young women in his circle.
“Contrary to what these women seemed to think,” Waldman writes of Nathaniel P.’s flings and semi-steady girlfriends, “he was not indifferent to their unhappiness. And yet he seemed, in spite of himself, to provoke it.”
He provokes it by taking advantage of a social landscape in which sex has been decoupled from marriage but biology hasn’t been abolished, which means women still operate on a shorter time horizon for crucial life choices — marriage, kids — than do men. In this landscape, what Nate wants — sex, and the validation that comes with being wanted — he reliably gets. But what his lovers want, increasingly, as their cohort grows older — a more permanent commitment — he can afford to persistently withhold, feeling guilty but not that guilty about doing so.
Waldman’s portrait of Nate’s romantic life is sympathetic enough to have earned her fan mail from young men. But it’s precisely because Nate is sympathetic rather than toxic that the “Nathaniel P.” phenomenon — or what Rebecca Traister has dubbed “the scourge of indecisive men” — is a hard problem to escape. Indeed, it seems like one of the hidden taproots of well-educated women’s work-life-balance angst, and one of the plausible explanations for declining female happiness in a world of expanded female opportunity.
And lurking in Waldman’s novel, as in many portraits of the dating scene (ahem, Lena Dunham, ahem), is a kind of moral traditionalism that dare not speak its name — or that can be spoken of only in half-jest, as when the novelist Benjamin Kunkel told Traister that the solution was “some sort of a sexual strike against just such men.”
Because Kunkel is right: One obvious solution to the Nathaniel P. problem is a romantic culture in which more is required of young men before the women in their lives will sleep with them.
To the extent that parents tend to see the next generation’s world through their children’s eyes, that’s an insight that’s more immediately available through daughters than through sons.
Does what he says ring true for you?
When I reflect on the women I know today, I find that they many fight against having to do things that are good if they don’t feel like doing them. Even simple things like reading a good book or playing a game together or watching a debate or saving money or paying off their debt is met with skepticism and rebellion. And what ends up happening is that rather than do what I would like them to do (which is often for their own good, and nothing for my benefit), they instead procrastinate and then blow small things out of all proportion as a way of trying to rationalize why they didn’t do it. It’s very difficult, in my experience, to get women to do even good things – like read a Lee Strobel book. They just rebel in most cases, because they don’t want to do anything that isn’t fun, no matter how good it is. It’s so hard to lead them.
So women are really struggling today with letting men lead them, even when the men are leading them in a good direction. I suspect that it’s because most women tend to get involved with men too early and destroy their ability to trust men with these failed relationships with men who are not even close to being ready for marriage. So how does a woman get attention from men if she doesn’t trust men to lead her? Well, she gives him sex. And what does the man learn from getting sex without having to first be seen by her as trustworthy? He learns not to work hard to appear to be worthy of trust. Specifically, he learns not to bother doing well in school, or doing well in work, or saving money, or being conservative on moral issues, or good at apologetics, or good at mentoring others, or giving some of what he earns to charity. There is no need to appear to be a good trustworthy person – he gets the sex without having to be. He’s not being measured for fit with any role, he’s just handed sex on a platter.
The EPA’s highest-paid employee and a leading expert on climate change deserves to go to prison for at least 30 months for lying to his bosses and saying he was a CIA spy working in Pakistan so he could avoid doing his real job, say federal prosecutors.
John C. Beale, who pled guilty in September to bilking the government out of nearly $1 million in salary and other benefits over a decade, will be sentenced in a Washington, D.C., federal court on Wednesday. In a newly filed sentencing memo, prosecutors said that his lies were a “crime of massive proportion” that were “offensive” to those who actually do dangerous work for the CIA.
[…]Until he retired in April after learning he was under federal investigation, Beale, an NYU grad with a masters from Princeton, was earning a salary and bonuses of $206,000 a year, making him the highest paid official at the EPA. He earned more money than Gina McCarthy, the agency’s administrator and, for years, his immediate boss, according to agency documents.
In September, Beale, who served as a “senior policy adviser” in the agency’s Office of Air and Radiation, pled guilty to defrauding the U.S. government out of nearly $900,000 since 2000. Beale perpetrated his fraud largely by failing to show up at the EPA for months at a time, including one 18-month stretch starting in June 2011 when he did “absolutely no work,” as Kern, Beale’s lawyer, acknowledged in his court filing.
To explain his long absences, Beale told agency officials — including McCarthy — that he was engaged in intelligence work for the CIA, either at agency headquarters or in Pakistan. At one point he claimed to be urgently needed in Pakistan because the Taliban was torturing his CIA replacement, according to Sullivan.
“Due to recent events that you have probably read about, I am in Pakistan,” he wrote McCarthy in a Dec. 18, 2010 email. “Got the call Thurs and left Fri. Hope to be back for Christmas ….Ho, ho, ho.”
In fact, Beale had no relationship with the CIA at all. Sullivan, the EPA investigator, said he confirmed Beale didn’t even have a security clearance. He spent much of the time he was purportedly working for the CIA at his Northern Virginia home riding bikes, doing housework and reading books, or at a vacation house on Cape Cod.
“He’s never been to Langley (the CIA’s Virginia headquarters),” said Sullivan. “The CIA has no record of him ever walking through the door.”
Nor was that Beale’s only deception, according to court documents. In 2008, Beale didn’t show up at the EPA for six months, telling his boss that he was part of a special multi-agency election-year project relating to “candidate security.” He billed the government $57,000 for five trips to California that were made purely “for personal reasons,” his lawyer acknowledged. (His parents lived there.) He also claimed to be suffering from malaria that he got while serving in Vietnam. According to his lawyer’s filing, he didn’t have malaria and never served in Vietnam. He told the story to EPA officials so he could get special handicap parking at a garage near EPA headquarters.
To really eliminate this kind of fraud, waste and corruption, the best thing to do is to shrink government. If they didn’t have the money to pay people like Beale, then this wouldn’t have happened. The public sector is always spending other people’s money – taxpayer money. Never their own money. No public sector employee will be as careful about how they are spending taxpayer money as they would be if it were their own money, or their private company’s money. In the business world, if you do something like this, you go under. Fast. Because you have competitors who are happy to capitalize on your mistakes. No business can survive million dollar losses like this for long. The government can, because it just borrows more from your children.
This debate on “Does God Exist?” took place in front of a capacity audience at the Great Hall, University of Birmingham. It was recorded on Friday 21st October 2011 as part of the UK Reasonable Faith Tour with William Lane Craig.
William Lane Craig is Research Professor of Philosophy at Talbot School of Theology, La Mirada, California and a leading philosopher of religion. Peter Millican is Gilbert Ryle Professor of Philosophy at Hertford College, University of Oxford and a noted scholar in studies of Hume.
The debate was hosted by the University of Birmingham Student Philosophy Society, and the debate was moderated by Professor Carl Chinn.
Dr. Millican proved to be an amazing debater, and that allowed Dr. Craig to show the full range of his talents in a way that he has never done before. This was a great debate – right up there with Craig’s two debates against Austin Dacey and Paul Draper. Dr. Millican is excellent at analytical philosophy, had studied cosmology and physics, and he came prepared to answer Craig’s arguments. There is NO SNARK in my debate summary below, out of respect for Dr. Millican. However, I haven’t proof-read it, so please do point out any errors. There is about 30 minutes of Q&A time at the end.
There are good reasons to believe that God exists.
There are no good reasons to believe that God does not exist.
A1) The origin of the universe
The universe began to exist
If the universe began to exist, then the universe has a transcendent cause.
The universe has a transcendent cause.
The origin of the universe is confirmed by philosophical arguments and scientific evidence.
There cannot be an actual infinite number of past events, because mathematical operations like subtraction and division cannot be applied to actual infinities.
The Borde-Guth-Vilenkin (BGV) proof shows that every universe that expands must have a space-time boundary in the past. That means that no expanding universe, no matter what the model, cannot be eternal into the past.
Even speculative alternative cosmologies do not escape the need for a beginning.
The cause of the universe must be transcendent and supernatural. It must be uncaused, because there cannot be an infinite regress of causes. It must be eternal, because it created time. It must be non-physical, because it created space. There are only two possibilities for such a cause. It could be an abstract object or an agent. Abstract objects cannot cause effects. Therefore, the cause is an agent.
A2) The fine-tuning of the universe
The fine-tuning of the universe is either due to law, chance or design.
It is not due to law or chance.
Therefore, it is due to design.
The progress of science has revealed that the Big Bang was fine-tuned to allow for the existence of intelligent life.
Type 1: Constants like the gravitational constant are finely-tuned, and are not dependent on the laws of physics.
Type 2: Quantities like the amount of entropy in the universe, are not dependent on the laws of physics.
The range of life-permitting values is incredibly small compared to the possible values of the constants and quantities. (Like having a lottery with a million black balls and one white ball, and you pick the white ball. Even though each individual ball has the same tiny chance of being picked, but the odds are overwhelming that the whichever ball you pick will be black, and not white).
Not only are the numbers not due to laws, but they are not due to chance either. It’s not just that the settings are unlikely, it’s that they are unlikely and they conform to an independent pattern – namely, the ability to support complex life.
A3) The moral argument
If God does not exist, then objective moral values do not exist.
Objective morality does exist.
Therefore, God exists.
Objective moral values are values that exist independently of whether any humans believe them or not.
Michael Ruse, an atheist philosopher agrees that if God does not exist, then there is only a “herd morality” that is determined by biological evolution and social evolution. There no objective moral standard, just different customs and conventions that vary by time and place. Anyone who acts against the herd morality is merely being unfashionable and unconventional. On the atheistic view, there is nothing objective and binding about this evolved “herd morality”. However, people do experience objective moral values, and these cannot be grounded on atheism.
Furthermore, God must exist in order to argue that there is evil in the world. In order to be able to make a distinction between good and evil that is objective, there has to be a God to determine a standard of good and evil that is binding regardless of the varying customs and conventions of different people groups. Even when a person argues against God’s existence by pointing to the “evil” in the world, they must assume objective moral values, and a God who grounds those objective moral values.
A4) The resurrection of Jesus.
There are certain minimal facts that are admitted by the majority of historians, across the ideological spectrum: the empty tomb, the appearances and the early belief in the resurrection.
Naturalistic attempts to explain these minimal facts fail.
The best explanation of these facts is that Jesus rose from the dead.
A5) Religious experience
People can know that God exists through experience. In the absence of defeaters for these experiences, these experiences constitute evidence for God’s existence.
Dr. Millican’s opening speech:
Dr. Craig has the burden of proof because he claims that God exists.
The Christian God hypothesis:
An omnipotent, omniscient, omnibenevolent God created the universe.
This God cares about humans.
This God has acted in history though the life of Jesus of Nazareth.
This is a factual claim, and we are discussing the evidence for whether these claims are true or false. We are not interested in religious practice, or the consolation of religious belief, nor any other religions.
A1) Religious pluralism and epistemology
Human beings are purpose-finding creatures – we are prone to prefer explanations that involve purpose.
Human beings are pattern-finding animals – we tend to find designs in states of affairs.
Human beings have an interest in maintaining religious hierarchies because of the power it gives them.
Religious beliefs are not determined by rational considerations, but are determined by geographic location.
The same non-scientific method of generating religious beliefs (purpose-finding, pattern-finding, geographic location, parental teaching, charismatic speakers, praise songs and worship, religious education, ancient holy books) is being used in several religions, and it leads to different, contradictory truth claims. So at least some of those conflicting claims are false. And if the method is generating some false claims, then it’s not a good method, and it undermines all the religions that use those methods.
A2) Absence of evidence is evidence of absence
There is no scientific evidence for God.
A3) Mental processes depend on physical systems
There is no scientific evidence for a disembodied intelligence.
Our universal human experience is that intelligence and mental operations require a physical brain.
The quality of our thinking depends on physical conditions, like being tired or on drugs.
But Christian theists believe that mental processes can exist independently of an underlying physical reality, unimpaired by the death of the physical body and the brain.
R.A1) The origin of the universe
1. There is no evidence that whatever begins to exist requires a cause. All the evidence we have of things beginning to exist are when something is created from rearrangements of other things that already existed.
The closest analog we have to something coming into being from nothing is quantum particles coming into being from nothing, and that causation is random.
There is no evidence that thoughts can bring about physical effects, and Bill is arguing for a mental cause to the origin of the universe.
Even if things that begin to exist IN the universe have causes, it doesn’t hold for the universe as a whole. Bill is committing the fallacy of composition.
Time begins with the universe, but our experience of causation is that it is a temporal process. So if there is no time “prior to” the universe’s beginning, then how can there be a cause to the universe?
It’s possible that there could be something outside our universe that is eternal.
It’s also possible that the Big Bang could be wrong, and this universe could oscillate eternally and not require a beginning.
2. There are cosmological theories that avoid the beginning of the universe by positing a prior period of contraction prior to the Big Bang.
The beginning of this universe depends on general relativity, and that theory breaks down at the level of quantum mechanics.
3. There is no evidence that minds can exist without an underlying physical system. So even if there is a cause of the universe, then it is neither an abstract object nor a mind. It would have to be something else, and not something we are familiar with – we are just not in a position to speculate of what it could be.
R.A3) The moral argument
Atheists do believe in a standard of morality that is not based on what groups of humans believe.
Utilitarians think there is a standard of moral values that is objective, because the measure of human happiness (for the greatest number) is objective, even if people are mistaken about what promotes that happiness.
Kantians have a rational process for determining which moral imperatives should be universalized.
Humeans have a system that is rooted in natural human sentiment.
Dr. Craig’s first rebuttal:
I do not have the only burden of proof. The topic is “Does God Exist?”. If Dr. Millican answers “no” then he has a burden of proof, otherwise we are left with agnosticism.
R.A1) Religious pluralism and epistemology
First, there is no single common method of adopting a religion.
Second, MY method this evening is logic and evidence and personal experience – which is the same as his method. So his comments about how people in different religions adopt their religion through parents, church, singing, etc. have no bearing on the arguments I will be making.
R.A2) Absence of evidence is evidence of absence
Absence of evidence is only evidence of absence if we can reasonably expect that there should be some evidence that is not present. He would have to show that there should be more evidence for God’s existence that the 5 arguments that I already presented – something that we should expect to see that we don’t see.
R.A3) Mental processes depend on physical systems
No response by Dr. Craig. (but see below)
A1) The origin of the universe
1. He says that there are speculative cosmologies like the multiverse that escape the need for a beginning, but that’s false, the BGV proof applies to them, and they do need a beginning.
He says that you can escape BGV by positing a contraction prior to the expansion. However Vilenkin says that any contraction phase is unstable and would introduce additional singularities that would hamper any later expansion phase.
He says that we need a theory of quantum gravity in order to describe the early universe. But Vilenkin says that the BGV proof is independent of gravity as defined by general relativity.
He did not respond to the philosophical arguments for a beginning of the universe.
2. He says that we don’t have experience of things coming into being except from material causes. However, it would be even more difficult to explain the universe coming into being on atheism since you can’t appeal to a material cause nor to an efficient cause. Even Hume recognizes that things can’t pop into being without causes.
He talks about how in quantum physics virtual particles appear out of nothing. But that’s false, because the quantum vacuum in which virtual particles appear is not nothing, it is a sea of subatomic particles and energy. Quantum physics is not an exception to the idea that things that come into being require a cause.
He mentions the fallacy of composition. But I am not saying that everything in the universe has a cause, therefore the universe as a whole has a cause. I am saying that non-being has no capacity to bring something into being. Non-Being doesn’t even have the potential to bring something into being.
3. He says that there are no unembodied minds, so the cause of the universe can’t be an unembodied mind. But the argument concludes that there is a non-material cause, and it can’t be an abstract object, so it would have to be a mind.
In addition, we ourselves are unembodied minds. This is because physical objects cannot have the properties that minds have, like the property of having feelings.
Material conceptions of mind don’t explain identity over time.
Material conceptions of mind don’t explain free will.
Material conceptions of mind don’t explain intentional states (thinking about something).
Material conceptions of mind don’t explain mental causation.
The best explanation for our own first person experience of the mental realm is a substance dualism. We are non-material minds, and we can cause effects in the physical world. And God does the same thing. He is a mind, and he causes physical effects.
A2) He gave no response.
A3) He says that there are atheistic theories of morality that don’t depend on the opinions of groups. But these theories all depend on the idea that human beings have instrinsic value – that they are the sorts of things to which moral considerations apply. Naturalism cannot ground this moral value – human beings are no more valuable any other animal.
Also, there are no objective moral obligations in naturalist systems of morality, because there is no one in authority to command them. Moral prescriptions require moral prescribers.
A4) He gave no response.
A5) He gave no response.
Dr. Millican’s first rebuttal:
R.A2) The fine-tuning argument
We have to be careful not to judge what counts as finely-tuned through our intuitions.
We have to be careful about reasoning for a sample size of this one observable universe.
We don’t really know about the full range of possibilities for these constants and quantities.
There might be other universes that we can’t observe that aren’t fine-tuned, and we just happen to be in the one that is fine-tuned.
The fine-tuning might be solved by future discoveries, like the inflationary cosmology removed some of the fine-tuning.
There might be a multiverse that we don’t have evidence for right now.
We need to be careful about using science to prove God because science might change in the future.
The universe is very big and mysterious.
This argument doesn’t prove that God is good. He could be evil = anti-God.
God created the universe inefficiently if his goal was to produce life.
God created the universe too big.
God created the universe too old.
God created too many galaxies and stars that are not hospitable to life.
If the universe were fine-tuned for life, then there should be more aliens.
If the universe were fine-tuned for life, then there are probably lots of alien civilizations. But then Jesus would have to appear to all of the aliens too.
R.A1) The origin of the universe
2. It’s not a big deal that you can get multiple solutions to equations involving subtraction of actual infinities. For example, the equation 0 x y = 0 has many solutions for y, but that doesn’t mean that multiplication doesn’t work in the real world.
A2) Absence of evidence is evidence of absence
I would expect that there would be more evidence than there is.
R.A1) The origin of the universe
2. The BVG proof might be overturned by future scientific discoveries. We have no reason to be confident in current physics.
I agree that the quantum vacuum is something and not nothing, but it’s similar to nothing.
We don’t have any reason to believe that things that come into being require causes – except for our universal experience that this is always the case.
3. As to the cause of the universe coming into being, you said that it could only be an abstract object or a mind, and it can’t be an abstract object because they don’t cause effects, so it must be a mind. But there are all sorts of things we’ve never thought of that it could be other than a mind.
I agree that mental properties are not physical properties and that epiphenomenalism is incorrect. Physical objects can have “algorithmic properties” as well as physical properties, it doesn’t mean that computers have minds.
Dr. Craig’s second rebuttal:
R.A2) Absence of evidence is evidence of absence
He expressed his personal opinion that there should be more evidence, but that’s not an argument.
God knows how people will respond to getting more evidence or less evidence and he has to be careful not to take away their free will to disbelieve by piling them up with coercive evidence. God’s goal is not just to convince people that he exists. God’s goal is to have people respond to him and pursue him.
A1) The origin of the universe
2. He said that multiple answers to equations are no problem. But the problem is that you can’t translate multiple answers into a real world context.
The problem is that you are subtracting an identical number from an identical number and getting contradictory results, and that cannot be translated into the real world, where subtraction always gives a definite single result.
He talks about how you can get multiple answers with multiplication by 0. But 0 is not a real quantity, it is just the absence of something, and that cannot translate into the real world, because it has no being.
He says that I am only using evidence from current physics. But that is the point – the evidence of current physics and cosmology supports the beginning of the universe.
3. He said that an umembodied mind can’t be the cause, but we are minds and we cause effects on our physical bodies.
In addition, the design argument supports the idea that the cause of the universe is intelligent.
A2) The fine-tuning of the universe
He says we should be cautious. Of course.
He says the probabilities can’t be assessed. But you can just take the current value and perturb it and see that the resulting universe loses its ability to support life, and you can test an entire range around the current value to see that that vast majority of values in the range don’t permit life.
He says that the current physics is not well-established, but there are so many examples of fine-tuning across so many different areas of science that it is not likely that all of them will be overturned, and the number of finely-tuned constants and quantities has been growing, not shrinking.
He says it doesn’t prove that God is good, and he’s right – that’s what the moral argument is for.
He says that God isn’t efficient enough, but efficiency is only important for those who have limited time and/or limited resources. But God has unlimited time and resources.
He says that the universe is too old, but the large age of the universe is a requirement to support intelligent life – (i.e. – you need third generation stars to provide a stable source of energy to planets, and those stars require that two generations of stars are born and die).
He said what about aliens, and theists are open to that, and God can certainly provide for the salvation of those beings, if they have fallen into sin.
Dr. Millican’s second rebuttal:
R.A1) The origin of the universe
3. Just because epiphenominalism is false, it doesn’t mean that substance dualism is true.
The majority of philosophers of mind do not accept substance dualism.
R.A3) The moral argument
The majority of philosophers are moral realists, but a minority of philosophers are theists. So that means that there must be some way of justifying morality on atheism, which I will not describe right now.
Atheists can express their opinion that humans have intrinsic moral value.
He grants that atheists can perceive moral values. But if atheists can perceive moral values, then why is God needed to enable that?
Atheists can express their opinion that humans are special. We can be rational, and that makes us special.
Atheists can express their opinion that it is good to care about other humans because they are of the same species.
R.A4) The resurrection of Jesus
We don’t have any reasons to believe i the supernatural.
The gospels are written late for the purposes of evangelism.
The gospels are not independent, e.g. Matthew and Luke depend on Q.
John is the latest gospel, and the Christology of John is the highest of all.
The four gospels agree because the early church rejected other (unnamed) gospels that didn’t agree.
Matthew 27 – the earthquake and the raised saints – is not recorded in any other contemporary non-Christian source.
Dr. Craig’s final rebuttal:
A3) The moral argument
He says that human beings are rational, and that gives them value. But atheists like Sam Harris prefer the flourishing of sentient life. He includes non-rational animals as having moral value. So without God, we see that the choice of who or what has moral value is arbitrary. And where would objective moral duties come from if there is no moral lawgiver?
The fact that most atheists accept objective moral values doesn’t mean that they can rationally ground those values on their atheistic worldview. You can’t provide a basis for moral values on atheism by counting the number of atheists who accept objective morality. It’s not surprising that atheists can perceive objective moral values IF they are living in auniverse created by God who grounds these objective moral values and duties that atheists perceive.
A4) The resurrection of Jesus
He cites Geza Vermes and Bart Ehrman as authorities on the historical Jesus, but both of them accept all three of the facts that I presented as minimal facts. Ehrman doesn’t accept the resurrection of Jesus because he presupposes naturalism. He rejects the resurrection on philosophical grounds, not historical grounds.
Dr. Millican’s final rebuttal:
R.A5) Religious experience
Religious experience is an unreliable way to test the claims of a religion, because lots of religions have them and they make contradictory truth claims. In the future, we may discover naturalistic ways of explaining religious experience.
R.A4) The resurrection of Jesus
Even if you can make a case for the resurrection based on these3 minimal facts, there are other stories in the New Testament like Matthew 27 that are quite weird and they undermine the 3 minimal facts that even Geza Vermes and Bart Ehrman accept.
R.A1) The origin of the universe
Bill hasn’t shown that there is any reason for thinking that things don’t come into being, uncaused, out of nothing.
A4) The problem of evil
Theists can’t explain what God’s specific morally sufficient reasons are for permitting the apparently gratuitous evil that we see.
WINTERY KNIGHT 