Tag Archives: Mental Disorder

Moshe Averick: the origin of life and atheism-of-the-gaps

Can atheism explain the origin of life?
Can atheism explain the origin of life?

An amazing must-read article from a Jewish scholar named Moshe Averick, published in the Times of Israel. (H/T Mysterious Jacob via Mysterious Chris)

This is literally the greatest thing you will read all day, so everyone reading this sentence – please click the link, after you read my excerpts and snarky comments below.

His thesis:

The history of scientific endeavor to discover a naturalistic origin of life reads like a laboratory version of a demolition derby. A researcher roars into the arena to propose a new theory and is summarily rammed and demolished by another theory driven by its respective theoretician who in turn is rammed and demolished by the next eager contestant.

Here are some of the naturalistic theories that have been proposed and demolished… frequently by other naturalists!

RNA-world theory:

  • Dr. Robert Shapiro, Professor Emeritus of Chemistry at NYU on the popular RNA-World theory: “Picture a gorilla at an immense keyboard [that] contains not only the symbols used in English and European languages but also…from every other known language and all of the symbol sets stored in a typical computer. The chances [of functional RNA molecules forming by themselves] can be compared to those of the gorilla composing, in English, a coherent recipe for the preparation of chili con carne…the spontaneous appearance of RNA chains on the lifeless Earth would have been a near miracle.”

Shapiro is a naturalist himself.

Metabolism First theory:

  • Dr. Leslie Orgel – a proponent of the RNA-World theory – on the Metabolism First theory proposed by the aforementioned Dr. Shapiro: “Theories of the origin of life based on metabolic cycles cannot be justified by the inadequacy of competing theories: they must stand on their own…solutions offered by supporters of …metabolist scenarios that are dependent on ‘if pigs could fly’ chemistry are unlikely to help.” Dr. George Whitesides of Harvard University, one of the world’s greatest living chemists, made the following comment on the Metabolism First theory: “It seems to me to be astonishingly improbable.”

For details on why these naturalistic theories are dismissed by naturalists, you should read Stephen C. Meyer’s absolutely amazing book “Signature in the Cell” will recognize much in this article. Please if you don’t have Dr. Meyer’s two books on the origin of life and the Cambrian explosion (“Darwin’s Doubt”), you really need to get them.

The article continues smashing a few more lame naturalistic scenarios, and then this tour-de-force:

The present state of Origin of Life research is best summed up by Dr. Eugene Koonin, a highly respected microbiologist and veteran researcher in the field. From his 2011 book, The Logic of Chance:The Nature and Origin of Biological Evolution: “The origin of life is one of the hardest problems in all of science…Origin of Life research has evolved into a lively, interdisciplinary field, but other scientists often view it with skepticism and even derision. This attitude is understandable and, in a sense, perhaps justified, given the “dirty” rarely mentioned secret: Despite many interesting results to its credit, when judged by the straightforward criterion of reaching (or even approaching) the ultimate goal, the origin of life field is a failure – we still do not have even a plausible coherent model, let alone a validated scenario, for the emergence of life on Earth. Certainly, this is due not to a lack of experimental and theoretical effort, but to the extraordinary intrinsic difficulty and complexity of the problem. A succession of exceedingly unlikely steps is essential for the origin of lifethese make the final outcome seem almost like a miracle.”  Dr. Paul Davies, Origin of Life expert and physicist at Arizona State University concurs: “You might get the impression from what I have written not only that the origin of life is virtually impossible, but that life itself is impossible…so what is the answer? Is life a miracle after all?”

Put quite simply: The proposition that the gaping chasm between non-living, inorganic chemicals and a living bacterium could be bridged by an unguided naturalistic process is so patently absurd that it can be rejected out of hand. Despite the abundant availability of raw materials such as mud, stones, straw and rocks in a rain forest, one does not need to “prove” that a mud hut in a clearing in that forest is the product of intelligent intervention. An appropriate metaphor for a bacterium would be more like finding Buckingham Palace.

It is obvious that life was created by an intelligent designer outside of the natural world and the reason why the origin of life “seems almost like a miracle,” is because itis a miracle.

However, atheist/materialist scientists refuse to give up so easily. Dr. Koonin himself has proposed a possible solution and escape hatch from having to accept a Creator of life: “The Many Worlds in One version of the cosmological model of eternal inflation might suggest a way out of the origin of life conundrum because, in an infinite multiverse with a finite number of macroscopic histories (each repeated an infinite number of times), the emergence of even highly complex systems by chance is not just possible, but inevitable.” (The Logic of Chance)

“The way out of the origin of life conundrum [is that] in an infinite multiverse…the emergence of even highly complex systems by chance is not just possible, but inevitable.”

Translation: The odds of rolling a six a thousand times in a row with a single die is 1 in 6 to the 1000th power, or 1 chance in 6 x 10 to the 999th power. The size of this number is beyond our comprehension but to provide some kind of baseline keep in mind that the number of atoms in the entire universe is roughly 10 to the 80th power. Despite this, as Koonin points out, if I am able to roll the die an infinite number of times, it is not only possible, but inevitable that it will happen. Although reason and scientific investigation have informed us of the virtual impossibility of life having formed on our planet by an undirected naturalistic process, the “way out of the origin of life conundrum” – that is to say, the way to avoid the obvious answer that life was created – is to propose a multiverse. With an infinite number of trials and errors available, it is not only possible but inevitable that life will form no matter how fantastic the odds against.

He is right of course. With an infinite number of trials and errors not only is the formation of life inevitable but it is just as inevitable that at least one of each of the following has formed by pure chance and can be found on our planet today: iPhone 5, Toshiba Satellite Laptop Computer, Schwinn Discover Men’s Hybrid Bike, full color poster of Jimmy Hendrix playing at Woodstock, Martin D-35 Acoustic Guitar, Mylec Eclipse Jet-Flow Hockey Stick, Revell 1:48 scale P-51D Mustang model airplane, and last but not least, a 2013 Rolls Royce Phantom Sedan (retail price- $465,000). I don’t believe it, no one reading this article believes it, Eugene Koonin does not believe it, and even Richard Dawkins doesn’t believe it.

Read the whole thing.

In my opinion, all of this loud worship of science from people like Dawkins, Atkins and Krauss is just a smokescreen. Atheism is first and foremost about dispensing with cosmic authority and moral accountability. If they have to believe in eternal universes, unseen aliens, untestable multiverses, undiscovered Cambrian precursor fossils, and even the freaking Flying Spaghetti Monster in order to see God’s handiwork in nature, then they will do it.

Note: this concluding rant applies to village atheists like Christopher Hitchens, Lawrence Krauss and Richard Dawkins, not to exceptional academic non-theists like Peter Millican and Graham Oppy.

If you want to read a really good article on exactly how improbable the simplest living organism is, click here.

The really astonishing about the case for theism is that we have a half-dozen scientific arguments like this… this isn’t even our best one! It’s so strange because I find myself living in a world filled with atheists who basically believe in the Easter bunny even as they profess this great affection for the very thing that is exposing their madness – science! Like a person jealously hugging a chunk of radioactive material to himself and then claiming that it protects him from radiation sickness. So surreal. 

Shabbat shalom, Moshe Averick, and Mazel Tov!

Does atheism mean “a lack of belief in God”?

First, let’s see check with the Stanford University Encyclopedia of Philosophy.

Excerpt:

‘Atheism’ means the negation of theism, the denial of the existence of God.

Stanford University is one of the top 5 universities in the United States, so that’s a solid definition. To be an atheist is to be a person who makes the claim that, as a matter of FACT, there is no intelligent agent who created the universe. Atheists think that there is no God, and theists think that there is a God. Both claims are objective claims about the way the world is out there, and so both sides must furnish forth arguments and evidence as to how they are able to know what they are each claiming.

Philosopher William Lane Craig has some thoughts on atheism, atheists and lacking belief in God in this reply to a questioner.

Question:

In my discussions with atheists, they  are using the term that they “lack belief in God”. They claim that this is different from not believing in God or from saying that God does not exist. I’m not sure how to respond to this. It seems to me that its a silly word-play and is logically the same as saying that you do not believe in God.
What would be a good response to this?
Thank you for your time,

Steven

And here is Dr. Craig’s full response:

Your atheist friends are right that there is an important logical difference between believing that there is no God and not believing that there is a God.  Compare my saying, “I believe that there is no gold on Mars” with my saying “I do not believe that there is gold on Mars.”   If I have no opinion on the matter, then I do not believe that there is gold on Mars, and I do not believe that there is no gold on Mars.  There’s a difference between saying, “I do not believe (p)” and “I believe (not-p).”   Logically where you place the negation makes a world of difference.

But where your atheist friends err is in claiming that atheism involves only not believing that there is a God rather than believing that there is no God.

There’s a history behind this.  Certain atheists in the mid-twentieth century were promoting the so-called “presumption of atheism.” At face value, this would appear to be the claim that in the absence of evidence for the existence of God, we should presume that God does not exist.  Atheism is a sort of default position, and the theist bears a special burden of proof with regard to his belief that God exists.

So understood, such an alleged presumption is clearly mistaken.  For the assertion that “There is no God” is just as much a claim to knowledge as is the assertion that “There is a God.”  Therefore, the former assertion requires justification just as the latter does.  It is the agnostic who makes no knowledge claim at all with respect to God’s existence.  He confesses that he doesn’t know whether there is a God or whether there is no God.

But when you look more closely at how protagonists of the presumption of atheism used the term “atheist,” you discover that they were defining the word in a non-standard way, synonymous with “non-theist.”  So understood the term would encompass agnostics and traditional atheists, along with those who think the question meaningless (verificationists).  As Antony Flew confesses,

the word ‘atheist’ has in the present context to be construed in an unusual way.  Nowadays it is normally taken to mean someone who explicitly denies the existence . . . of God . . . But here it has to be understood not positively but negatively, with the originally Greek prefix ‘a-’ being read in this same way in ‘atheist’ as it customarily is in . . . words as ‘amoral’ . . . . In this interpretation an atheist becomes not someone who positively asserts the non-existence of God, but someone who is simply not a theist. (A Companion to Philosophy of Religion, ed. Philip Quinn and Charles Taliaferro [Oxford:  Blackwell, 1997], s.v. “The Presumption of Atheism,” by Antony Flew)

Such a re-definition of the word “atheist” trivializes the claim of the presumption of atheism, for on this definition, atheism ceases to be a view.  It is merely a psychological state which is shared by people who hold various views or no view at all.  On this re-definition, even babies, who hold no opinion at all on the matter, count as atheists!  In fact, our cat Muff counts as an atheist on this definition, since she has (to my knowledge) no belief in God.

One would still require justification in order to know either that God exists or that He does not exist, which is the question we’re really interested in.

So why, you might wonder, would atheists be anxious to so trivialize their position?  Here I agree with you that a deceptive game is being played by many atheists.  If atheism is taken to be a view, namely the view that there is no God, then atheists must shoulder their share of the burden of proof to support this view.  But many atheists admit freely that they cannot sustain such a burden of proof.  So they try to shirk their epistemic responsibility by re-defining atheism so that it is no longer a view but just a psychological condition which as such makes no assertions.  They are really closet agnostics who want to claim the mantle of atheism without shouldering its responsibilities.

This is disingenuous and still leaves us asking, “So is there a God or not?”

So there you have it. We are interested in what both sides know and what reasons and evidence they have to justify their claim to know. We are interested in talking to people who make claims about objective reality, not about themselves, and who then go on to give reasons and evidence to support their claims about objective reality. There are atheists out there that do make an objective claim that God does not exist, and then support that claim with arguments and evidence. Those are good atheists, and we should engage in rational conversations with them. But clearly there are some atheists who are not like that. How should we deal with these “subjective atheists”?

Dealing with subjective atheists

How should theists respond to people who just want to talk about their psychological state? Well, my advice is to avoid them. They are approaching religion irrationally and non-cognitively – like the person who enters a physics class and says “I lack a belief in the gravitational force!”.  When you engage in serious discussions with people about God’s existence, you only care about what people know and what they can show to be true. We don’t care about a person’s psychology.

Dealing with persistent subjective atheists

What happens when you explain all of that to a subjective atheist who continues to insist that you listen to them repeat over and over “I lack a belief in God, I lack a belief in God”? What if you tell them to make the claim that God does not exist, and then support it with arguments and evidence, but instead they keep leaving comments on your blog telling you again and again about their subjective state of mind: “I lack a belief in cupcakes! I lack a belief in icebergs!” What if they keep e-mailing you and threatening to expose you on Twitter for refusing to listen to them, or denounce you via skywriting: “Wintery Knight won’t listen to me! I lack a belief in crickets!”. I think at this point you have to give up and stop talking to such a person.

And that’s why I moderate and filter comments on this blog. There are uneducated people out there with access to the Internet who want attention, but I am not obligated to give it to them. And neither are you. We are not obligated to listen to abusive people who don’t know what they are talking about. I do post comments from objective atheists who make factual claims about the objective world, and who support those claims with arguments and evidence. I am not obligated to post comments from people who refuse to make objective claims or who refuse to support objective claims with arguments and evidence. And I’m not obligated to engage in discussions with them, either.

UPDATE: I noticed that Reasons for God has a post up about this.

Positive arguments for Christian theism

Does atheism mean “a lack of belief in God”?

First, let’s see check with the Stanford University Encyclopedia of Philosophy.

Excerpt:

‘Atheism’ means the negation of theism, the denial of the existence of God.

Stanford University is one of the top 5 universities in the United States, so that’s a solid definition. To be an atheist is to be a person who makes the claim that, as a matter of FACT, there is no intelligent agent who created the universe. Atheists think that there is no God, and theists think that there is a God. Both claims are objective claims about the way the world is out there, and so both sides must furnish forth arguments and evidence as to how they are able to know what they are each claiming.

Philosopher William Lane Craig has some thoughts on atheism, atheists and lacking belief in God in this reply to a questioner.

Question:

In my discussions with atheists, they  are using the term that they “lack belief in God”. They claim that this is different from not believing in God or from saying that God does not exist. I’m not sure how to respond to this. It seems to me that its a silly word-play and is logically the same as saying that you do not believe in God.
What would be a good response to this?
Thank you for your time,

Steven

And here is Dr. Craig’s full response:

Your atheist friends are right that there is an important logical difference between believing that there is no God and not believing that there is a God.  Compare my saying, “I believe that there is no gold on Mars” with my saying “I do not believe that there is gold on Mars.”   If I have no opinion on the matter, then I do not believe that there is gold on Mars, and I do not believe that there is no gold on Mars.  There’s a difference between saying, “I do not believe (p)” and “I believe (not-p).”   Logically where you place the negation makes a world of difference.

But where your atheist friends err is in claiming that atheism involves only not believing that there is a God rather than believing that there is no God.

There’s a history behind this.  Certain atheists in the mid-twentieth century were promoting the so-called “presumption of atheism.” At face value, this would appear to be the claim that in the absence of evidence for the existence of God, we should presume that God does not exist.  Atheism is a sort of default position, and the theist bears a special burden of proof with regard to his belief that God exists.

So understood, such an alleged presumption is clearly mistaken.  For the assertion that “There is no God” is just as much a claim to knowledge as is the assertion that “There is a God.”  Therefore, the former assertion requires justification just as the latter does.  It is the agnostic who makes no knowledge claim at all with respect to God’s existence.  He confesses that he doesn’t know whether there is a God or whether there is no God.

But when you look more closely at how protagonists of the presumption of atheism used the term “atheist,” you discover that they were defining the word in a non-standard way, synonymous with “non-theist.”  So understood the term would encompass agnostics and traditional atheists, along with those who think the question meaningless (verificationists).  As Antony Flew confesses,

the word ‘atheist’ has in the present context to be construed in an unusual way.  Nowadays it is normally taken to mean someone who explicitly denies the existence . . . of God . . . But here it has to be understood not positively but negatively, with the originally Greek prefix ‘a-’ being read in this same way in ‘atheist’ as it customarily is in . . . words as ‘amoral’ . . . . In this interpretation an atheist becomes not someone who positively asserts the non-existence of God, but someone who is simply not a theist. (A Companion to Philosophy of Religion, ed. Philip Quinn and Charles Taliaferro [Oxford:  Blackwell, 1997], s.v. “The Presumption of Atheism,” by Antony Flew)

Such a re-definition of the word “atheist” trivializes the claim of the presumption of atheism, for on this definition, atheism ceases to be a view.  It is merely a psychological state which is shared by people who hold various views or no view at all.  On this re-definition, even babies, who hold no opinion at all on the matter, count as atheists!  In fact, our cat Muff counts as an atheist on this definition, since she has (to my knowledge) no belief in God.

One would still require justification in order to know either that God exists or that He does not exist, which is the question we’re really interested in.

So why, you might wonder, would atheists be anxious to so trivialize their position?  Here I agree with you that a deceptive game is being played by many atheists.  If atheism is taken to be a view, namely the view that there is no God, then atheists must shoulder their share of the burden of proof to support this view.  But many atheists admit freely that they cannot sustain such a burden of proof.  So they try to shirk their epistemic responsibility by re-defining atheism so that it is no longer a view but just a psychological condition which as such makes no assertions.  They are really closet agnostics who want to claim the mantle of atheism without shouldering its responsibilities.

This is disingenuous and still leaves us asking, “So is there a God or not?”

So there you have it. We are interested in what both sides know and what reasons and evidence they have to justify their claim to know. We are interested in talking to people who make claims about objective reality, not about themselves, and who then go on to give reasons and evidence to support their claims about objective reality. There are atheists out there that do make an objective claim that God does not exist, and then support that claim with arguments and evidence. Those are good atheists, and we should engage in rational conversations with them. But clearly there are some atheists who are not like that. How should we deal with these “subjective atheists”?

Dealing with subjective atheists

How should theists respond to people who just want to talk about their psychological state? Well, my advice is to avoid them. They are approaching religion irrationally and non-cognitively – like the person who enters a physics class and says “I lack a belief in the gravitational force!”.  When you engage in serious discussions with people about God’s existence, you only care about what people know and what they can show to be true. We don’t care about a person’s psychology.

Dealing with persistent subjective atheists

What happens when you explain all of that to a subjective atheist who continues to insist that you listen to them repeat over and over “I lack a belief in God, I lack a belief in God”? What if you tell them to make the claim that God does not exist, and then support it with arguments and evidence, but instead they keep leaving comments on your blog telling you again and again about their subjective state of mind: “I lack a belief in cupcakes! I lack a belief in icebergs!” What if they keep e-mailing you and threatening to expose you on Twitter for refusing to listen to them, or denounce you via skywriting: “Wintery Knight won’t listen to me! I lack a belief in crickets!”. I think at this point you have to give up and stop talking to such a person.

And that’s why I moderate and filter comments on this blog. There are uneducated people out there with access to the Internet who want attention, but I am not obligated to give it to them. And neither are you. We are not obligated to listen to abusive people who don’t know what they are talking about. I do post comments from objective atheists who make factual claims about the objective world, and who support those claims with arguments and evidence. I am not obligated to post comments from people who refuse to make objective claims or who refuse to support objective claims with arguments and evidence. And I’m not obligated to engage in discussions with them, either.

Positive arguments for Christian theism